Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

中阿含經

Chinese title:中阿含經

📖13,177 words · ~53 min read

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11. THE GREAT CHAPTER

(First Part)

117. THE DISCOURSE ON DELICACY^[1]

Thus have I heard:

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

At that time, the Blessed One said to the bhikkhus:

“When formerly I left home and went forth to train in the Way, I departed from a life of ease, comfort, and leisure, from an exceedingly delicate life^[02]. While I was still at home, my royal father, Yue-tou-tan^[03], had all kinds of palaces built for me: a palace in which to dwell during spring, a palace in which to dwell during summer, and a palace in which to dwell during winter.

“Because I delighted in recreation, not far from the palaces he also had innumerable lotus ponds made^[04]: ponds of blue lotuses, pink lotuses, red lotuses, and white lotuses. In those ponds were planted every kind of aquatic flower: blue lotuses, pink lotuses, red lotuses, and white lotuses. The water was always full and the flowers were always in bloom, so numerous that even the attendants charged with their care could not fully tend them all.

“Because I delighted in recreation, various kinds of flowers were planted along the banks of the ponds: sumana flowers, vāsi flowers, campaka flowers, sugandhika flowers, māṭhuganda flowers, atimukta flowers, and pālāta flowers^[05].

“Because I delighted in recreation, he appointed four people to bathe me. After bathing me, they rubbed red sandalwood fragrance over my entire body. After anointing my body with fragrance, they dressed me in garments of the finest new silk. Above and below, inside and out, everything was new. Throughout both day and night, a parasol^[06] was always held over me, so that the prince would not be touched by dew at night or scorched by the sun during the day.

“Ordinary households considered coarse barley, plain rice, bean porridge, and ginger^[07] to be the finest food, yet even the lowest attendant of my royal father, Yue-tou-tan, regarded such food as exceedingly poor and considered only white glutinous rice^[08] and fine delicacies to be the finest food.

“Furthermore, among the birds and beasts of the fields, there were the most delectable kinds, such as ti-ti-la-he-zha, jie-bin-she-la, xi-mi-he, li-ni-she, and shi-la-mi^[09]. Such birds and beasts of the fields, the finest and most delectable of their kinds, were foods I regularly ate.

“I remember that formerly, while I was living with my royal father, Yue-tou-tan, throughout the four months of summer, whenever I went up into the main palace hall, there were no men present; there were only female musicians with whom I amused myself, and I never came down.

“Then, whenever I wished to go to the pleasure gardens, thirty choice steeds of the highest quality were immediately selected, together with ranks bearing great shields, to lead the way and escort me before and behind, without counting all the other minor arrangements.

“Such was the power at my command^[10], and such was my exceedingly delicate life.

“I further remember that formerly, when I went to inspect the fields^[11] and the farmers were resting in the fields, I went beneath a jambu tree, sat cross-legged, and, secluded from sensual desire and unwholesome states, with applied and sustained thought, with joy and happiness born of seclusion, attained and abided in the First Dhyāna. I thought: ‘An ignorant, unlearned ordinary person is himself subject to illness and cannot escape illness, yet when he sees an ill person, he is disgusted, contemptuous, displeased, and repelled, without reflecting upon himself.’

“Then I thought further: ‘I myself am subject to illness and cannot escape illness. If, on seeing an ill person, I were disgusted, contemptuous, displeased, and repelled, that would not be proper, for I too am subject to the same condition.’ Having contemplated in this way, the pride that arose from being free of illness vanished of itself.

“I thought again: ‘An ignorant, unlearned ordinary person is himself subject to aging and cannot escape aging, yet when he sees an aged person, he is disgusted, contemptuous, displeased, and repelled, without reflecting upon himself.’

“Then I thought further: ‘I myself am subject to aging and cannot escape aging. If, on seeing an aged person, I were disgusted, contemptuous, displeased, and repelled, that would not be proper, for I too am subject to the same condition.’ Having contemplated in this way, the pride that arose from not yet having reached old age vanished of itself.

“Because he has not yet fallen ill, the ignorant, unlearned ordinary person becomes proud and conceited; then, through sensual desire, delusion arises, and he does not cultivate the holy life. Because he is still young, the ignorant, unlearned ordinary person becomes proud and conceited and does not cultivate the holy life; then, through sensual desire, delusion arises. Because he still possesses life, the ignorant, unlearned ordinary person becomes proud and conceited and heedless; then, through sensual desire, delusion arises, and he does not cultivate the holy life.”

Thereupon, the Blessed One spoke these verses:

Old age and illness,

And also death,

Are inherent conditions;

The fool treats them with contempt.

If I should despise them,

Thinking myself untouched,

That would truly be improper,

For these are universal conditions.

One who practices thus,

Knowing the Dharma of transcending birth,

Abandons the conceit of being

Healthy, youthful, and long-lived.

Having cut off arrogance,

Desireless and at peace,

What has one who understands thus

To fear amid sensual desires?

Attaining the perception of non-existence,

One purely cultivates the holy life.

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

Notes:

^[01] Chinese recension, fascicle 29. Pāli parallels: A.iii.38 Sukhumāla; A.ii.39 Mada.

^[02] Tùng ưu du, thung dung nhàn lạc, cực nhu nhuyến 從優遊從容閑樂極柔軟. Pāli: sukhumālo parasakhumālo accanta sukhumālo, delicate, very delicate, exceedingly delicate.

^[03] Yue-tou-tan 悅頭檀, that is, King Śuddhodana; Pāli: Suddhodana.

^[04] Flower ponds 華池. Pāli: Pokkharanī.

^[05] Sumana flowers 修摩那, vāsi flowers 婆師, campaka flowers 瞻蔔, sugandhika flowers 修犍提, māṭhuganda flowers 摩頭犍提, atimukta flowers 阿提牟多, pālāta flowers 波羅頭. The Pāli recension does not mention these kinds of flowers.

^[06] Parasol 繖蓋; properly, it should be called a “white parasol,” an emblem of royalty. Pāli: setachattā.

^[07] Chinese: thô quảng [勹/鹿] [麥+廣], mạch phạn 麥飯, đậu canh 豆羹, khương thái 薑菜. Pāli: kaṇājakaṃ bhojanaṃ… vilaṅgadutiyaṃ, broken-rice porridge and curds.

^[08] Chinese: canh lương 粳糧.

^[09] Ti-ti-la-he-zha 提帝邏惒吒; Pāli: tittirapatta (?), a kind of pheasant or partridge. Jie-bin-she-la 劫賓闍邏, Pāli: kapinjala (?), pheasant. Xi-mi-he 奚米何, Pāli: hamsa (?), wild goose. No Pāli phonetic equivalents have been found for Li-ni-she 犁泥奢 or Shi-la-mi 施羅米. The Pāli recension does not mention these kinds of food.

^[10] Power at one’s command 如意足 (Pāli: iḍhi-pāda), commonly translated as supernatural power. Here it means worldly power. The passage above enumerates four privileges of a youth from a wealthy family: brocade and silk garments, palaces for the different seasons, magnificent flower gardens, and the finest food.

^[11] See note 15 to Discourse 32.

118. THE DISCOURSE ON THE GREAT NĀGA^[1]

Thus have I heard:

At one time the Buddha was journeying in the country of Śrāvastī, staying in the Migāramātā Hall in the Eastern Park^[02].

Then, late in the afternoon, the Blessed One rose from secluded meditation, emerged from his quiet chamber, and said:

“Udāyin^[03], let you and me go to the Eastern River to bathe^[04].”

Venerable Udāyin replied:

“Yes, indeed.”

The Blessed One and Venerable Udāyin then went to the Eastern River, removed their robes on the riverbank, and entered the water to bathe. When they had finished bathing, they came ashore, dried themselves, and put on their robes.

At that time, King Prasenajit had a royal elephant named Mindfulness^[05], which was wading across the Eastern River while music of every kind was being played. When the people saw it, they said:

“Is this not a nāga among nāgas, a Great Nāga King, or what sort of creature is it?^[06]”

Venerable Udāyin joined his palms toward the Buddha and said:

“Venerable Sir, the elephant has an enormous body, and therefore, when people see it, they say: ‘Is this a naga among nagas, a great naga king, or what creature is it?’”

The Blessed One said:

“Indeed, Udāyi! Indeed, Udāyi, the elephant has an enormous body, and therefore, when people see it, they say: ‘Is this a naga among nagas, a great naga king, or what creature is it?’

“Udāyi, if a horse, camel, ox, donkey, snake^[07], person, tree, or anything else has an enormous body, when people see it, Udāyi, they likewise say: ‘Is this a naga among nagas, a great naga king, or what creature is it?’

“Udāyi, among the devas, Māras, Brahmās, śramaṇas, and brahmins—or anyone from human beings to the devas in this world—whoever does no harm by body, speech, or mind, I call that person a naga^[08].

“Udāyi, in this world with its devas, Māras, Brahmās, śramaṇas, and brahmins—or anyone from human beings to the devas—the Tathagata does no harm by body, speech, or mind; therefore, I am called a naga.”

Then Venerable Udāyi joined his palms toward the Buddha and said:

“Venerable Sir, may the Blessed One empower me with greater strength. May the Well-Gone One empower me with greater strength, so that before the Buddha I may praise the Blessed One with verses concerning the naga^[09].”

The Blessed One said:

“Do as you wish.”

Then, before the Buddha, Venerable Udāyi praised the Blessed One with verses concerning the naga:

The Perfectly Awakened One arose among humankind,

Self-controlled, he attained concentration.

Steadfastly he walks the holy life,

At peace, his mind serene.

All humanity honors him;

He has transcended all phenomena.

The devas all revere him;

The Most True One, the Unattached One.

From the forest, he has left the forest behind;

He has utterly transcended all fetters.

Abandoning desire, he dwells free of desire,

Like pure gold within the ore.

Like the sun in the open sky,

Supreme among the nagas,

The fame of the Perfectly Awakened One resounds

Across the countless folds of the Himalayas.

Entirely free from causing affliction,

The great naga is truly a great naga;

Surely this one is supreme,

The sacred naga among nagas!

Gentleness and harmlessness—

These are the naga’s two feet.

Ascetic practice and the holy life

Are the naga’s way of walking.

For the sacred naga, faith is his hands;

The two virtues, relinquishment, are his tusks;

Wisdom is his head and mindfulness his neck;

Discerning the Dharma is his reflection;

His great belly contains the myriad teachings;

Solitude is his pair of arms.

The naga cultivates contemplation of the breath;

Inwardly serene, his mind intent.

In right concentration, whether walking or standing;

Meditating while lying down, meditating while sitting;

His mind concentrated, ever concentrated—

This is the naga’s constant way.

He accepts food from a pure household;

From an impure household he does not eat.

What is evil and impure he does not accept,

But turns away like a lion.

Whatever offerings he receives,

He accepts with a mind of loving-kindness.

The naga eats what the faithful give,

Only enough, without indulgence.

Having severed every fetter,

Freed from every bond,

With an empty mind, unbound,

He journeys along the myriad paths.

Just like the white lotus,

Born in water and nourished by water,

Yet unstained by the mire,

Exquisite in color and richly fragrant;

So too the supremely Awakened One,

Born and raised within the world,

Pure and wondrous, untouched by desire,

Like a flower unstained by water.

It is like a blazing fire:

As its fuel diminishes, its flame gradually dies.

When the fuel is exhausted, the fire goes out;

Thus the fire is utterly extinguished.

The wise teach this simile,

Hoping its meaning will be fully understood;

It is what the naga knows,

Chanted by the naga and spoken by the naga.

Having utterly severed lust and anger,

Dispelling delusion, pure and free of taints,

The naga relinquishes his final body:

This is the naga’s complete extinction.

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

Notes:

^[01] Cf. Pāli: A. VI.43 Nāga; Thag. 689–704.

^[02] Eastern Park, Hall of Migāra’s Mother 東園鹿子母講堂. Pāli: Pubbārāma Migāramātu-pāsāda, the hall built by Visākhā, Migāra’s mother.

^[03] Udāyi 烏陀夷. Pāli: Udāyi, also called Mahā-Udāyi or Paṇḍita-Udāyi, the son of a brahmin from Kapilavatthu.

^[04] Eastern River 東河. Pāli: Pubbakoṭṭhaka. The Pāli recension says that the Buddha called Venerable Ānanda to go bathing.

^[05] “The naga-elephant named Mindfulness” 龍象名曰念. Pāli: Seto nāma nāgo (Seta; the Chinese recension reads Sati).

^[06] “A naga among nagas, a great naga king—who is this?” 龍中龍為大龍王為是誰. Pāli: Nāgo vata, bho, nāgo. “A naga indeed, venerable sirs, a naga indeed!”

^[07] The original Chinese has “chest-goer” 胸行, one that moves upon its belly; Pāli: uragaṃ, a reptile or snake.

^[08] “One who does no harm by body, speech, or mind (...) is a naga” 不以身口意害是龍. The Pāli says: Āguṃ na karoti kāyena vācāya manasā, taṃ ahaṃ nāgo ti brūmi: one who commits no evil by body, speech, or mind—I call that person a nāga.

^[09] Verses connected with the naga 龍相應頌.

119. DISCOURSE ON THE GROUNDS OF STATEMENT^[1]

Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

“There are three grounds of statement^[02], not four or five. If, after seeing something, a bhikkhu speaks on the basis of what was seen^[03], he says: ‘I have seen, heard, understood, and known.’ When a bhikkhu speaks, he says: ‘This is what I know.’

“What are the three? Regarding a matter of the past, a bhikkhu speaks^[04] thus: ‘In the past, there was.’ Regarding a matter of the future, a bhikkhu speaks thus: ‘In the future, there will be.’ Regarding a matter of the present, a bhikkhu speaks thus: ‘In the present, there is.’

“These are called the three grounds of statement, not four or five. If, after seeing something, a bhikkhu speaks on the basis of what was seen, he says: ‘I have seen, heard, understood, and known.’ When a bhikkhu speaks, he says: ‘This is what I know.’ Through what has been stated, the meaning is well grasped; through what has not been stated, the meaning is not well grasped.

“A noble disciple listens to the Dharma single-mindedly with both ears. After listening to the Dharma single-mindedly with both ears, that disciple abandons one thing, cultivates one thing, and personally realizes^[05] one thing. Having abandoned one thing, cultivated one thing, and personally realized one thing, that disciple then attains right concentration. After attaining right concentration, the noble disciple completely eliminates all lust, anger, and delusion. Thus the noble disciple attains liberation of mind. Once liberated, that disciple knows: ‘I am liberated,’ and knows in accordance with reality: ‘My birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’

“From what is said^[06], there are four cases by which to examine a person and determine whether this venerable one can or cannot be engaged in discussion. If, when asked a question requiring a categorical answer, this venerable one does not answer categorically; when asked a question requiring an analytical answer, does not answer analytically; when asked a question requiring a counter-question, does not answer with a counter-question; and when asked a question to be set aside, does not set it aside^[07]—then this venerable one cannot be engaged in conversation or discussion.

“If, when asked a question requiring a categorical answer, this venerable one answers categorically; when asked a question requiring an analytical answer, answers analytically; when asked a question requiring a counter-question, answers with a counter-question; and when asked a question to be set aside, sets it aside—then this venerable one can be engaged in conversation and discussion.”

"Furthermore, on the basis of what is said, there are four further cases by which to observe a person and determine whether this Venerable can or cannot be spoken with. If this Venerable is not grounded in what is possible and impossible, is not grounded in what is known, is not grounded in accepted modes of speech, and is not grounded in the course of practice^[08], then this Venerable cannot be spoken with, nor can one engage in discussion with him.

"If this Venerable is grounded in what is possible and impossible, is grounded in what is known, is grounded in accepted modes of speech, and is grounded in the course of practice, then this Venerable can be spoken with, and one can engage in discussion with him.

"On the basis of what is said, one speaks calmly^[09], relinquishing one’s own views, relinquishing thoughts of resentment, relinquishing sensual desire, relinquishing anger, relinquishing delusion, relinquishing conceit, relinquishing improper speech^[10], relinquishing jealousy, neither delighting in victory, nor pressuring others, nor clinging tenaciously to their faults, but speaking what is meaningful and speaking the Dharma^[11].

Having spoken what is meaningful and spoken the Dharma, one instructs and then further exhorts them to relinquish what should be relinquished^[12], rejoicing oneself and causing the other person to rejoice as well. To explain the meaning in this way and discuss matters in this way is the noble explanation of meaning and the noble discussion of matters^[13]; namely, the ultimate and complete destruction of all influxes."

Then the Blessed One spoke these verses:

Contentious debate and argument,

With confused thoughts and haughty hearts;

Opposing the noble ones, disparaging noble virtue,

Seeking out each other’s faults,

Exploiting careless errors,

Bent upon subduing others,

Adversaries both delighting in victory—

The noble ones do not speak in this way.

If one wishes to engage in discussion,

The wise know the proper time;

Possessing Dharma and meaning,

The noble ones discuss in this way.

The wise speak in this way,

Without contention or arrogance;

Their minds know no insatiability,

Without bonds or enmity;

Concordant and not inverted,

Every word accords with right knowledge.

Those who speak well are able

Never to utter evil words;

They do not debate for contention’s sake,

Nor follow those who issue challenges;

They know the proper context and grounds for speech—

These are the matters to be discussed.

These are the words of noble ones;

The wise attain both purposes^[14]:

Peace in this present life

And happiness in the life to come.

Know that those who understand

Speak neither perversely nor boastfully^[15].

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.iii.67 Kathāvatthu. Sutra No. 86 above bears the same title as this sutra.

^[02] Grounds for speech 說處. Pāli: tīni kathāvatthūni, “three topics of discussion.” The three bases of speech 三言依; see Saṅgītiparyāya 3 (Taishō 26, p. 378c–78a).

^[03] To speak upon a subject 說而說. Pāli: Katham katheyya, to be able to speak about a matter.

^[04] To speak about a matter concerning the past 因過去說而說. Pāli: atītam vā addhānam ārabbha katham katheyya, to be able to speak about a matter related to the past.

^[05] Chinese: establish by verification 作證.

^[06] On the basis of what is said 因所說. Pāli: Kathāsampayogena, through engagement in discourse.

^[07] A categorical reply 一向論 (ekaṃsavyākaranīyam), an analytical reply 分別論

(vibhajjhavyākaranīyam), a reply by counterquestioning 詰論 (paṭipucchāvyākarannīyam), and a question to be set aside 止論 (thapanīyam). These are the four ways in which questions are posed and must be answered, the four modes of answering questions (Saṅgītiparyāya 8, Taishō 26, p. 401a–11a): categorical answering, analytical answering, answering by counterquestioning, and setting a question aside.

^[08] What is possible and impossible 處非處 (Pāli: thānāthāna), whether something is or is not determined to be reasonable; what is known 所知 (Pāli: parikappa), whether or not there is an intention; accepted modes of speech 說喻 (Pāli: aññātavāda), language accepted by the wise; the course of practice 道積 (Pāli: paṭipadā), practical conduct as determined through actual action.

^[09] Calming and stilling verbal activity 止息口行.

^[10] Chinese: not speaking 不語; the meaning is unclear. Possibly Pāli: dubbhāsitaṃ, unpleasant or harsh speech.

^[11] Chinese: speaking meaning and speaking Dharma 義說法說. Pāli: atthavādī dhammavādī, beneficial speech and speech in accordance with the Dharma.

^[12] Chinese: instructing, further instructing, and stopping 教復教止. Possibly Pāli: sataṃ ve hoti mantanā, being given due attention and truly admonished.

^[13] Pāli: evaṃ kho ariyā mantenti, esā ariyāna mantanā, “The noble ones discuss in this way; these are the matters discussed by the noble ones.”

^[14] Chinese: both attain the benefit 俱得義, obtaining benefit in both respects.

^[15] Pāli: etad aññāya medhāvī na samusseyya, having understood this, the wise person does not speak boastfully.

120. DISCOURSE ON THE TEACHING OF IMPERMANENCE^[1]

Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

"Form is impermanent. Because it is impermanent, it is suffering; because it is suffering, it is not-self^[02]. Feeling^[03] is also impermanent. Because it is impermanent, it is suffering; because it is suffering, it is not-self. Perception is also impermanent. Because it is impermanent, it is suffering; because it is suffering, it is not-self. Volitional formations are also impermanent. Because they are impermanent, they are suffering; because they are suffering, they are not-self. Consciousness is also impermanent. Because it is impermanent, it is suffering; because it is suffering, it is not-self.

"Thus, form is impermanent; feeling, perception, volitional formations, and consciousness are impermanent. Because they are impermanent, they are suffering; because they are suffering, they are not-self. A learned noble disciple should contemplate in this way and cultivate the seven factors of the path^[04], unobstructed, with right reflection and right mindfulness^[05].

Having known and seen in this way, their mind is liberated from the influx of sensual desire, liberated from the influx of existence, and liberated from the influx of ignorance. Once liberated, they know that they are liberated and know according to reality: ‘My birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’ Among all sentient beings and the nine abodes of sentient beings^[06], up to the highest realm of existence where residual formations remain, namely, the Sphere of Neither Perception nor Non-Perception^[07], within that entire range such a person is foremost, greatest, most excellent, supreme, most honored, and most sublime; this is precisely the arhat in the world.

Why is this? Because in this world, the arhat has attained peace and happiness."

Then the Blessed One spoke these verses:

Unattached, possessing the foremost bliss;

Sensual desire ended, craving removed,

Forever free from self-conceit,

The netted veil of delusion torn apart^[09].

Such a person cannot be shaken,

Their mind unstained by even a speck of dust;

They cling to nothing in the world,

Free of influxes, the holy life fulfilled.

They fully comprehend the body of five skandhas,

And the sphere of the seven wholesome qualities^[10];

They roam in the domain of the Great Hero,

Far removed from every fear.

They have perfected the treasure of the seven factors of awakening^[11],

And fully trained in the three trainings;

Honored as a supreme spiritual friend^[12],

A true child of the Buddha;

They have perfected the ten factors of the path^[13].

A great nāga, steadfast in samādhi,

Foremost in the world;

This person has no craving for existence,

And is unmoved by the myriad conditions;

Liberated from future existence,

They have ended birth, aging, illness, and death.

The influxes destroyed, the task completed,

They have aroused the knowledge of one beyond training^[14];

They have reached their final body^[15],

Their pure conduct is supremely excellent.

Their mind does not depend upon another^[16];

Amid all directions, above and below,

They delight in nothing;

Ever sounding the lion’s roar,

They possess unsurpassed awakening in the world.

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

Notes:

^[01] Corresponds to Pāli S.xxii.76 Arahanta-sutta.

^[02] Chinese: not a spirit-self 非神, referring to the divine self, personal self, or soul. See note 5 below.

^[03] Chinese: sensation 覺. Pāli: vedāna.

^[04] The Yuan and Ming editions read: the thirty-seven factors of the path. The Pāli version does not contain this detail.

^[05] Pāli: yad anattā taṃ n'etam mama, n'eso aham asmi na m'eso attā, ti evam etaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ, “Whatever is non-self should be seen as it truly is with right wisdom thus: ‘This is not mine; I am not this; this is not my self.’”

^[06] Chinese: abode of sentient beings, a place where sentient beings dwell. Pāli: sattāvasā.

^[07] Chinese: the sphere of neither-perception-nor-non-perception, beyond which remains only the foremost existence 有想無想處行餘第一有, referring to the Heaven at the Summit of Existence, the highest realm within the three modes of existence, namely, the sphere of neither-perception-nor-non-perception, the fourth level of formless concentration. Pāli: yāvatā sattāvasā, yāvatā bhaggaṃ, as far as the domains of sentient beings, as far as the summit of the (three) modes of existence.

^[08] Unattached 無著, a translation of the meaning of arhat. Pāli: sukhino vata arahanta, arhats are truly at ease.

^[09] Net of ignorance 無明網. Pāli: mohajāla.

^[10] The domain of the seven wholesome qualities 境界七善法. Pāli: sattasadhammagocarā, whose sphere of conduct is the seven wondrous (right) qualities. See Tập Dị 17 (Taishō 26, p. 437a): “The seven wondrous qualities: faith, moral shame, moral dread, diligence, mindfulness, concentration, and wisdom.”

^[11] The seven treasures of awakening 七覺寶. Pāli: Sattaratanā, here referring to the seven factors of awakening: investigation of Dharma, diligence, joy, tranquility, mindfulness, concentration, and equanimity.

^[12] Superior companions 上朋友. Pāli: unclear.

^[13] The ten-factored path 十支道, namely, the ten factors of one beyond training; Tập Dị 20 (Taishō 26, p. 452c): 1. Right view of one beyond training; ...; 8. Right concentration of one beyond training; 9. Right liberation of one beyond training; 10. Right knowledge of one beyond training. Pāli: dasahaṅga.

^[14] Knowledge of one beyond training. Pāli: asekhañāṇā.

^[15] The final body. Pāli: antimoyaṃ samussayo.

^[16] Not dependent upon another 不由他: knowing and realizing for oneself, not through someone else. Pāli: aparapaccāya, not relying upon another person.

121. THE DISCOURSE ON THE INVITATION^[1]

Thus have I heard:

At one time, the Buddha was journeying in the city of Rājagṛha, in the Bamboo Grove, the Kalandaka Park,^[02] together with an assembly of five hundred bhikkhus who were observing the rains retreat.

At that time, on the fifteenth day of the month,^[03] the day when the Blessed One recited the Pātimokkha,^[04] at the time of the Invitation Ceremony,^[05] he went before the assembly of bhikkhus, spread out his sitting cloth, sat down, and said to the bhikkhus:

“I^[06] am a brahmin who has attained quiescence and become the unsurpassed King of Physicians; this body I have assumed is my final body. As I am a brahmin who has attained quiescence and become the unsurpassed King of Physicians, and this body I have assumed is my final body, you are my true sons, born from my mouth and born through transformation from the Dharma. Since you are my true sons, born from my mouth and born through transformation from the Dharma, you should instruct one another and admonish one another.”

At that time, Venerable Śāriputra was also present in the assembly. Venerable Śāriputra then rose from his seat, bared one shoulder, adjusted his robe, joined his palms toward the Blessed One, and said:

“Blessed One, as the Blessed One has just said: ‘I am a brahmin who has attained quiescence and become the unsurpassed King of Physicians; this body I have assumed is my final body. As I am a brahmin who has attained quiescence and become the unsurpassed King of Physicians, and this body I have assumed is my final body, you are my true sons, born from my mouth and born through transformation from the Dharma. Since you are my true sons, born from my mouth and born through transformation from the Dharma, you should instruct one another and admonish one another.’ Blessed One, those who are not yet tamed, the Blessed One causes to be tamed; those who are not yet tranquil, he causes to become tranquil;^[07] those who have not yet crossed over, he causes to cross over;

those who are not yet liberated, he causes to be liberated; those who have not yet attained quiescence, he causes to attain quiescence; those who have not yet attained the Path, he causes to attain the Path; and those for whom the holy life has not yet been established, he causes the holy life to be established.

The Blessed One is the Knower of the Path, the Awakened One of the Path, the Cognizer of the Path, and the Expounder of the Path.^[08] The Blessed One’s disciples subsequently attain the Dharma, receive exhortation, and receive correction. Having received exhortation and correction, they follow the Blessed One’s teaching and cultivate single-mindedly, attain mastery as they wish, and understand the True Dharma well. Blessed One, do you find any fault with my bodily, verbal, or mental conduct?”

The Blessed One then said:

“Śāriputra, I find no fault with any of your bodily, verbal, or mental conduct. Why is that? Śāriputra, you possess penetrating wisdom, great wisdom, swift wisdom, ready wisdom, keen wisdom, vast wisdom, profound wisdom, wisdom leading to deliverance, and luminous, penetrating wisdom.^[09] Śāriputra, you have accomplished true wisdom. Śāriputra, it is as though a wheel-turning king had a crown prince who did not transgress his instructions: he would certainly receive the transmission from his royal father and afterward would himself be capable of transmitting it onward. So too, Śāriputra, I set the Dharma wheel in motion, and you too are capable of setting the Dharma wheel in motion. Therefore, Śāriputra, I find no fault with your bodily, verbal, or mental conduct.”

Venerable Śāriputra joined his palms toward the Blessed One and said:

“Blessed One, you find no fault with my bodily, verbal, or mental conduct; but, Blessed One, do you find any fault with the bodily, verbal, or mental conduct of these five hundred bhikkhus?”

The Blessed One said:

“Śāriputra, I likewise find no fault with the bodily, verbal, or mental conduct of these five hundred bhikkhus. Why is that? Śāriputra, these five hundred bhikkhus have all attained non-attachment, destroyed the taints, established the holy life, done what had to be done, laid down the burden, exhausted the fetters of existence, attained the good goal, and achieved right knowledge and right liberation—with the sole exception of one bhikkhu^[10] for whom I previously made the prediction that, in this very life, he would attain ultimate knowledge and know 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.’ Therefore, Śāriputra, I find no fault with the bodily, verbal,

or mental conduct of these five hundred bhikkhus.”

Venerable Śāriputra, for a third time, joined his palms toward the Blessed One and said:

“Blessed One, you find no fault with my bodily, verbal, or mental conduct, nor do you find any fault with the bodily, verbal, or mental conduct of these five hundred bhikkhus. Thus, Blessed One, among these five hundred bhikkhus, how many have attained the three higher knowledges?^[11] How many have attained liberation in both ways?^[12] How many have attained liberation through wisdom?”^[13]

The Blessed One said:

“Śāriputra, among these five hundred bhikkhus, ninety bhikkhus have attained the three higher knowledges; ninety bhikkhus have attained liberation in both ways; and all the other bhikkhus have attained liberation through wisdom. Śāriputra, in this assembly there are no twigs, no branches or leaves, and no knots; there is only solid, pure heartwood, and all are rightly established in their attainment.”

At that time, Venerable Vaṅgīsa^[14] was also present in the assembly. Venerable Vaṅgīsa then rose from his seat, bared one shoulder, joined his palms toward the Blessed One, and said:

“Blessed One, may the Blessed One empower me with greater spiritual strength. May the Well-Gone One empower me with greater spiritual strength so that, before the Buddha and the assembly of bhikkhus, I may utter verses of praise in accordance with the meaning.”^[15]

The Blessed One said:

“Vaṅgīsa, do as you see fit.”

Then, before the Buddha and the assembly of bhikkhus, Venerable Vaṅgīsa uttered verses of praise in accordance with the meaning as follows:

Today, on the full-moon day of the Invitation Ceremony,

The assembled Sangha numbered five hundred;

They had utterly ended the fetters and bonds,

Seers unobstructed and unborn.

Pure, radiant with light,

Liberated from every mode of existence;

Having ended birth, aging, sickness, and death;

The taints destroyed, the task accomplished.

They had extinguished remorse and the fetter of doubt,

Conceit and the taints of existence removed,

The thorn of craving and bondage wholly uprooted,

They had become unsurpassed Healers.

Valiant as lions,

They had utterly dispelled all fear,

Had crossed beyond birth and death,

And destroyed the taints without remainder.

Just as a Wheel-turning King,

Surrounded by his ministers,

Rules over the whole expanse of the earth,

As far as the boundless ocean.

The Great Hero, supremely victorious,

The Supreme Lord, the Most Honored One;

His disciples ever pay homage,

Possessed of the three knowledges, beyond death and birth.

All are children of the Buddha;

Branches and leaves have been cast away;

He turns the unsurpassed Dharma wheel;

Homage to the Most Honored One.

Thus spoke the Buddha. After hearing the Buddha’s teaching, the bhikkhus rejoiced and respectfully put it into practice.

Notes:

^[01] An annotation in the Chinese edition states: “The character 請 below is to be read as tỉnh.” Pāli equivalent: S. vii.7 Pavāraṇa (the invitation ceremony). See No.99 (1212), Saṃyukta Āgama 45, sūtra No.45 (Taishō 2, p.330); No.100 ⁽²²⁸⁾, Alternative Translation of the Saṃyukta Āgama 12 (Taishō 2, p.457a); No.61, the Sūtra Spoken by the Buddha on Receiving the New Rains-residence Year, translated by Zhu Fahu (Taishō 1, p.858); No.62, the Sūtra Spoken by the Buddha on the New Rains-residence Year, translated by Zhu Tanwulan; and No.63, the Sūtra Spoken by the Buddha on the Conclusion of the Rains Retreat, translated by Faxian of the Song dynasty.

^[02] No.61 and No.62, and the Pāli: Sāvatthī, the Eastern Park, the Mansion of Migāra’s Mother (Sāvatthi, Pubbārama, Migāramātupāsāda).

^[03] No.61: the full-moon day of the seventh month.

^[04] “Liberation precepts” 從解脫, that is, the individual liberation. Pāli: Pāṭimokkha.

^[05] “The time of mutual invitation” 相請請時, “while questioning one another,” is translated according to its meaning because, during the Pavāraṇā ceremony, the bhikkhus point out to one another any breaches of discipline. Pāli: Pavāraṇā. Other translations render it as “receiving the year,” meaning that after the three-month rains retreat, a bhikkhu is reckoned to have completed one rains year.

^[06] The Pāli text and the other Chinese versions all record the Blessed One’s invitation as follows: “Bhikkhus, I now invite you to speak—that is, I ask you to point out my faults, also called ‘receiving the year.’ Is there anything for which you censure me in bodily or verbal conduct?” (Handa dāni, bhikkhave, pavāremi. Ka ca ma kinci garahatha kāyikam vā vācasikam vā).

^[07] Chinese: 息, “to cease,” and 止息, “to bring to cessation.”

^[08] Knowing the Path, Awakening to the Path, Discerning the Path, and Teaching the Path 知道覺道識道說道. No.63: The Tathagata has fully realized the Right Path, perfectly proclaimed the Right Path, and revealed the Right Path.

^[09] Intelligent wisdom 聰慧 (Pāli: paiḍṇta), great wisdom 大慧 (Pāli: mahāpaññā), swift wisdom 速慧 (Pāli: hāsapañña), quick wisdom 捷慧 (Pāli: javapañña), keen wisdom 利慧 (Pāli: tikkhapañña), expansive wisdom 廣慧 (Pāli: putthu pañña), profound wisdom 深慧 (not mentioned in the Pāli), wisdom of deliverance 出要慧 (not mentioned in the Pāli), and penetrative wisdom 明達慧 (Pāli: nibbedhikā).

^[10] This refers to the Venerable Ānanda, who at that time had not yet attained the destruction of the taints.

^[11] Accomplishment in the three knowledges 三明達, that is, the three knowledges.

^[12] Liberated both ways, or liberated in both respects; Pāli: ubhatobhāgavimutta. This is an arhat who possesses liberation through wisdom together with the attainment of cessation. Regarding liberation both ways and liberation through wisdom, see sūtras Nos.127 and 195.

^[13] Liberation through wisdom; see the note above.

^[14] Bàng-kỳ-xá 傍耆舍, Vaṅgīsa, came from a Brahmin family and was deeply versed in the collections of the Vedas. Through contemplation of impurity, he attained arhatship.

^[15] Chinese: “corresponding appropriately to the meaning” 相應如義. Pāli: sāruppāhi gāthāhi abhitthavi, praising with appropriate verses.

122. THE CAMPA SŪTRA^[1]

Thus have I heard:

At one time the Buddha was dwelling at Campā, beside Lake Gaggarā^[02].

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

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

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

The Blessed One remained silent and did not reply.

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

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

Once again, the Blessed One did not reply.

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

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

The Blessed One then said to that bhikkhu:

“In this assembly there is a bhikkhu who has committed an impure deed.”

At that time, the Venerable Mahā-Moggallāna was also present in the assembly. The Venerable Mahā-Moggallāna then thought: “On account of which bhikkhu did the Blessed One say that there is a bhikkhu in this assembly who has committed an impure deed? I should enter a concentration of such a kind and, by means of a concentration of such a kind, use knowledge of others’ minds to examine the thoughts of the assembly.”

The Venerable Mahā-Moggallāna entered a concentration of such a kind and, by means of a concentration of such a kind, used knowledge of others’ minds to examine the thoughts of the assembly.

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

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

“Foolish man, go far away! Do not remain here. You may no longer return to gather with the assembly of bhikkhus. From this day forward, you are no longer a bhikkhu.”

He closed the door and fastened the bolt. He then returned to where the Buddha was, bowed his head at the Buddha’s feet, sat to one side, and said:

“The bhikkhu on whose account the Blessed One said that there was a bhikkhu in this assembly who had committed an impure deed—I have expelled him. Blessed One, the first watch of the night has passed, the middle watch has also ended, and the last watch is now nearing its end. Dawn is approaching, and before long the sun will rise. The Buddha and the assembly of bhikkhus have been gathered and seated here for far too long. May the Blessed One recite the Pāṭimokkha.”

The Blessed One said:

“Mahā-Moggallāna, that foolish man would incur a grave offense by troubling the Blessed One and the assembly of bhikkhus. Mahā-Moggallāna, if the Tathagata were to recite the Pāṭimokkha in the midst of an impure assembly, that man’s head would split into seven pieces. Therefore, Mahā-Moggallāna, from now on you yourselves shall recite the Pāṭimokkha; the Tathagata will no longer recite the Pāṭimokkha. Why is this?^[03]

"Thus it is, Great Moggallana: there may be a foolish person who, when entering and leaving, acts with clear comprehension^[04]; when bending and stretching, lowering and raising his head, he carefully discerns and observes; his deportment is dignified, and he wears his saṅghāṭī properly; he carries his robes and bowl neatly arranged^[05]; whether walking, standing, sitting, lying down, sleeping, waking, speaking, or remaining silent, he is clearly aware. He resembles one who truly practices the holy life, yet he does not understand the conduct of one who truly practices the holy life.

"Great Moggallana, if those who practice the holy life recognize such a person, they will think: ‘This is a defilement among ascetics, a disgrace among ascetics, an abomination among ascetics, a thorn among ascetics.’ Having recognized him, they will then expel him together^[06]. Why is this? Because they do not wish those who practice the holy life to become defiled.

"Great Moggallana, it is as though, in a householder’s flourishing field of fine rice or ordinary rice, there grows a kind of weed called noxious wheat^[07]. Its roots, stalks, joints, leaves, and flowers all look exactly like those of ordinary rice. But after it bears grain, the householder recognizes it and thinks: ‘This is a disgrace to the ordinary rice, an abominable thorn among the ordinary rice.’ Having recognized it, the householder pulls it all out and casts it away. Why is this? Because he does not wish the genuine strain of ordinary rice to be contaminated.

"So too, Great Moggallana, there may be a foolish person who, when entering and leaving, acts with clear comprehension; when bending and stretching, lowering and raising his head, he carefully discerns and observes; his deportment is dignified, and he wears his saṅghāṭī properly; he carries his robes and bowl neatly arranged; whether walking, standing, sitting, lying down, sleeping, waking, speaking, or remaining silent, he is clearly aware. He resembles one who truly practices the holy life, yet he does not understand the conduct of one who truly practices the holy life.

"Great Moggallana, if those who practice the holy life recognize such a person, they will think: ‘This is a defilement among ascetics, a disgrace among ascetics, an abomination among ascetics, a thorn among ascetics.’ Having recognized him, they will then expel him together. Why is this? Because they do not wish those who practice the holy life to become defiled.

"Great Moggallana, it is as when autumn arrives and a householder winnows his rice. From above, the rice is poured down gradually. If the grains are sound, they remain, while empty grains and husks are carried away by the wind. The householder then takes a broom and sweeps the place clean. Why is this? Because he does not wish the sound grains of fine rice to be adulterated.

"Great Moggallana, if those who practice the holy life recognize such a person, they will think: ‘This is a defilement among ascetics, a disgrace among ascetics, an abomination among ascetics, a thorn among ascetics.’ Having recognized him, they will then expel him together. Why is this? Because they do not wish those who practice the holy life to become defiled.

"Great Moggallana, it is as though a householder, wishing to have spring water flow to him, makes a wooden water channel. Taking an axe, he enters the forest and strikes the trunks of the trees. If a tree has solid heartwood, it gives forth a soft sound; if it is hollow within, it gives forth a loud sound. Having clearly discerned this, the householder cuts down the suitable tree and brings it home to make a water channel.

"Great Moggallana, if those who practice the holy life recognize such a person, they will think: ‘This is a defilement among ascetics, a disgrace among ascetics, an abomination among ascetics, a thorn among ascetics.’ Having recognized him, they will then expel him together. Why is this? Because they do not wish those who practice the holy life to become defiled."

Then the Blessed One spoke these verses:

When gathered in assembly, one should recognize

Evil desire, hatred, envy, and hostility^[08];

Concealment, resentment, and stinginess^[09],

Jealousy, hypocrisy, deception, and fraud;

Those who feign virtue within the assembly,

Secretly calling themselves ascetics,

While covertly committing evil deeds;

Holding evil views, lacking restraint,

They deceive others and utter lies.

One should recognize people such as these

And not admit them to the assembly;

Expel them and do not dwell with them.

They are a company of deceivers and liars,

Claiming attainment before they have attained.

Knowing the proper time, cultivate the pure life;

Drive them out and keep far away from them.

Dwell together with those who are pure,

Living harmoniously with one another;

Thus you will abide in security

And reach the complete end of suffering.

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

Notes:

^[01] Corresponds to Pāli A. VIII.10, Kāraṇḍava-sutta, and A. VIII.20, Uposatha. An alternative translation is No. 64, the Campā Bhikkhu Sūtra, translated by Dharmarakṣa. See also Sūtra No. 37 above.

^[02] See the related notes to Sūtra No. 37 above.

^[03] From this point onward, the text corresponds to the aforementioned Pāli A. VIII.10. The Pāli version begins with an incident in which two bhikkhus speak ill of each other; upon learning of this, the Blessed One speaks as in this Chinese version.

^[04] Clear comprehension 正知, Pāli: sampajāna, clearly knowing what one is doing.

^[05] Saṅghāṭī and the other robes and bowl 僧伽梨及諸衣鉢, Pāli: saṅghāṭīpattacīvara, referring to the three robes, including the saṅghāṭī, and the alms bowl.

^[06] Expel 擯棄.

^[07] Chinese: noxious wheat 穢麥.

^[08] Hatred, envy, and hostility 憎嫉恚: aversion, jealousy, and enmity.

^[09] Concealment, resentment, and stinginess 不語結恨慳. Concealment, Pāli: makkhā, concealing one’s faults.

123. THE SŪTRA OF ŚROṆA KOṬIKARṆA^[1]

Thus have I heard:

At one time, the Buddha was journeying in the country of Śrāvastī, in Jeta’s Grove, Anāthapiṇḍika’s Park. At that time, Venerable Śroṇa Koṭikarṇa^[02] was also journeying in the country of Śrāvastī, in the Dark Grove^[01]. During the first, middle, and last watches of the night, he trained without sleeping, diligently maintained right practice, and cultivated the factors of the Path.

Then, while Venerable Śroṇa Koṭikarṇa was dwelling alone in a secluded place, seated in meditation and contemplating, this thought arose in his mind: "Among the disciples of the Blessed One who diligently train in the true Dharma and discipline, I am foremost; yet my mind still has not been liberated from the taints. My parents’ household is exceedingly wealthy and possesses abundant riches. Should I now relinquish the precepts, abandon the religious life, devote myself to giving, and cultivate meritorious deeds?"

Then the Blessed One, with knowledge of others’ minds, clearly knew the thought in Venerable Śroṇa Koṭikarṇa’s mind and said to a bhikkhu:

"Go to that place and summon Śroṇa Koṭikarṇa here."

That bhikkhu replied:

"Yes, Venerable Sir."

Then he rose from his seat, bowed his head at the Buddha’s feet, circumambulated him three times, departed, and went to Venerable Śroṇa Koṭikarṇa, saying:

"The Blessed One summons you."

When Venerable Śroṇa Koṭikarṇa heard what that bhikkhu said, he went at once to the Buddha, bowed his head at the Buddha’s feet, and sat to one side. The Blessed One said:

"Śroṇa, was it not the case that just now, while dwelling alone in a quiet place, seated in meditation and contemplation, this thought arose in your mind: ‘Among the disciples of the Blessed One who diligently train in the true Dharma and discipline, I am foremost, yet my mind has still not been liberated from the taints. My parents’ household is exceedingly wealthy and possesses abundant riches. Should I now renounce the precepts, abandon the holy life, devote myself to giving, and cultivate meritorious deeds?’"

At that time, the Venerable Śroṇa Koṭiviṃśa felt ashamed and embarrassed and could not help being disconcerted, thinking, "The Blessed One has clearly known my thoughts." He then joined his palms toward the Buddha and said:

"It is indeed so."

The Blessed One said:

"Śroṇa, I shall now ask you a question; answer according to your understanding. What do you think? When you lived at home, you were skilled at playing the lute, so that its notes harmonized with the singing and the singing accorded with the notes of the lute. Was this not so?"

The Venerable Śroṇa Koṭiviṃśa replied:

"Yes, Blessed One."

The Blessed One asked again:

"What do you think? If the lute strings are too tight, is their harmonious sound pleasing?"

Śroṇa Koṭiviṃśa replied:

"No, Blessed One."

The Blessed One asked again:

"What do you think? If the lute strings are too loose, is their harmonious sound pleasing?"

Śroṇa Koṭiviṃśa replied:

"No, Blessed One."

The Blessed One asked again:

"What do you think? If the lute strings are properly adjusted, neither too tight nor too loose, is the sound of the lute pleasing?"

Śroṇa Koṭiviṃśa replied:

"It is pleasing, Blessed One."

The Blessed One said:

"So too, Śroṇa, excessive exertion causes the mind to become agitated, while a lack of exertion causes the mind to become indolent. Therefore, you should discern at what time each particular sign ought to be contemplated, and you should not be heedless."

After hearing the Buddha’s teaching, the Venerable Śroṇa Koṭiviṃśa received it well and remembered it well. He rose from his seat, bowed his head at the Buddha’s feet, circumambulated him three times, and withdrew. Having received the simile of the lute taught by the Buddha, he then dwelt alone in a remote place, his mind free from heedlessness, practicing with diligence.

Dwelling alone in a remote place, his mind free from heedlessness and practicing with diligence, that venerable one attained the goal for which a clansman shaves off his hair and beard, dons the kāṣāya robe, and, with resolute faith, leaves the household life for homelessness to train in the Way, aspiring solely to accomplish the unsurpassed holy life. In this very life, he knew for himself, awakened for himself, personally realized, accomplished, and abided in it, knowing in accordance with reality: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’ The Venerable Śroṇa Koṭiviṃśa knew the Dharma and so forth, up to and including attaining arhatship.

At that time, after attaining arhatship, the Venerable Śroṇa Koṭiviṃśa thought: "Now is the proper time. Should I go to the Blessed One and declare my attainment of ultimate knowledge?" The Venerable Śroṇa Koṭiviṃśa then went to the Buddha, bowed his head at his feet, sat down to one side, and said:

"Blessed One, if a bhikshu attains non-attachment^[03], eradicates the taints, has established the holy life, done what had to be done, laid down the burden, eliminated the fetters of existence^[04], personally attained the supreme good^[05], and attained liberation through right knowledge, he immediately delights in six things^[06]: he delights in freedom from desire, delights in seclusion, delights in freedom from contention, delights in the extinction of craving, delights in the extinction of clinging, and delights in an unshakable mind^[07].

"Blessed One, someone might think: ‘This worthy one delights in freedom from desire because he relies upon faith.’ One should not regard him in this way. Only when greed, anger, and delusion have been eradicated does one delight in freedom from desire.

"Blessed One, someone might think: ‘This worthy one delights in seclusion because he enjoys praise and wishes to receive offerings.’ One should not regard him in this way. Only when greed, anger, and delusion have been eradicated does one delight in seclusion.

"Blessed One, someone might think: ‘This worthy one delights in freedom from contention because he relies upon the precepts.’ One should not regard him in this way. Only when greed, anger, and delusion have been eradicated does one delight in freedom from contention, delight in the extinction of craving, delight in the extinction of clinging, and delight in an unshakable mind.

"Blessed One, if a bhikshu attains non-attachment, eradicates the taints, has established the holy life, done what had to be done, laid down the burden, eliminated the fetters of existence, personally attained the supreme good, and attained liberation through right knowledge, he immediately delights in these six things.

"Blessed One, if a bhikshu in training has not yet attained his aim but seeks the unsurpassed, secure state of nirvana, at that time he has accomplished only the faculties and precepts of one in training. Later, however, he will eradicate the taints and attain the taintless, liberation of mind, and liberation through wisdom. In this very life, he will know for himself, awaken for himself, personally realize, accomplish, and abide in it, knowing in accordance with reality: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’ At that time, he will have accomplished the faculties and precepts of one beyond training.

"Blessed One, it is like a young child who at that time has accomplished only the faculties and conduct of a child, but who later fully develops the faculties of one in training. Thus, at that time, that child has accomplished the faculties and precepts of one in training. So too, Blessed One, if a bhikshu in training has not yet attained his aim but seeks the unsurpassed, secure state of nirvana, at that time he has accomplished only the faculties and precepts of one in training.

Later, however, he will eradicate the taints and attain the taintless, liberation of mind, and liberation through wisdom. In this very life, he will know for himself, awaken for himself, personally realize, accomplish, and abide in it, knowing in accordance with reality: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’ At that time, he will have accomplished the faculties and precepts of one beyond training.

"If a form cognized by the eye comes into contact with his eye, it does not thereby cause this liberation of mind and liberation through wisdom to be lost. His mind remains inwardly established, well subdued, guarded, and mindful, and he contemplates the arising and passing away of phenomena. If a sound cognized by the ear, an odor cognized by the nose, a taste cognized by the tongue, a tangible object cognized by the body, or a mental object cognized by the mind comes into contact with the mind, it likewise does not thereby cause this liberation of mind and liberation through wisdom to be lost. His mind remains inwardly established, well subdued, guarded, and mindful, and he contemplates the arising and passing away of phenomena."

“Blessed One, suppose that not far from a village there were a great rocky mountain, unbroken, unchipped, not brittle, solid, without hollows, a single unified mass. If a great wind and rain came from the east, they could neither shake nor move it; nor could the east wind shift it toward the south. If a great wind and rain came from the south, they could neither shake nor move it; nor could the south wind shift it toward the west. If a great wind and rain came from the west, they could neither shake nor move it; nor could the west wind shift it toward the south. If a great wind and rain came from the north, they could neither shake nor move it; nor could the north wind shift it in any direction.

“Likewise, Blessed One, if a form cognizable by the eye comes into contact with his eye, it cannot thereby cause this liberation of mind and liberation through wisdom to be lost. Inwardly, his mind remains established, well restrained, guarded, mindful, and contemplating the arising and passing away of phenomena. If a sound cognizable by the ear, an odor cognizable by the nose, a flavor cognizable by the tongue, a tangible object cognizable by the body, or a phenomenon cognizable by the mind comes into contact with his mind, it cannot thereby cause this liberation of mind and liberation through wisdom to be lost. Inwardly, his mind remains established, well restrained, guarded, mindful, and contemplating the arising and passing away of phenomena.”

Then the Venerable Śramaṇa Nhị Thập Ức spoke this verse:

Delighting in desirelessness^[08],

The mind dwells in seclusion;

Rejoicing in non-contention^[09],

It rejoices in the exhaustion of clinging.

Delighting in the exhaustion of clinging,

The mind does not waver;

Knowing rightly, just as it is,

The mind is liberated.

When the mind has been liberated,

The faculties and their objects become still^[10];

What had to be done is done^[11],

And nothing more remains to be done.

Just as a rocky mountain

Cannot be shaken by the wind,

So too forms, sounds, odors, flavors,

And bodily contacts;

Phenomena loved and unloved^[12]

Cannot disturb the mind.

After the Venerable Śramaṇa Nhị Thập Ức had declared before the Buddha his attainment of ultimate knowledge, he rose from his seat, bowed his head at the Buddha’s feet, circumambulated him three times, and withdrew. Notes:

^[01] Corresponds to Pāli A. VI.55, Soṇa-sutta; see also the Pāli Vinaya Piṭaka, Mv.1.1–30. See No.99⁽²⁵⁴⁾, Saṃyukta Āgama 9, sūtra no. 254; No.125(23.3), Ekottarika Āgama 13, Chapter 23, “The Landholder,” sūtra no. 3; Dharmaguptaka Vinaya 29, Taishō 22, p.843; Mahīśāsaka Vinaya 21, Taishō 22, p.145.

^[02] Śramaṇa Nhị Thập Ức 沙門二十億. Pāli: Soṇa (Koḷivīsa). No.99⁽²⁵⁴⁾ and No.125(23.3) translate the name as Nhị Thập Ức Nhĩ because Soṇa was read as Sota (“ear”), and Koḷi was read as koṭi (“one hundred million”).

^[03] Chinese: “the bhikṣu attained non-attachment” 比丘得無所著; Pāli: bhikkhu arahaṃ, the bhikṣu is an arhat.

^[04] Chinese: “the bonds of existence have been released” 有結已解; Pāli: parikkhīṇabhavasaṃyojano (“all bonds of existence have been exhausted”), having completely destroyed the defilements that bind one to rebirth.

^[05] Chinese: “he himself attained the good purpose” 自得善義, he himself has reached the goal; Pāli: anuppattasadattho (“having attained the true benefit”), having reached the highest and supreme goal.

^[06] Chinese: “delighting in these six bases” 樂此六處. Pāli: cha thānāni adhimutto, resolved in six cases.

^[07] Desirelessness 無欲, seclusion 遠離, non-contention 無諍, exhaustion of craving 愛盡, exhaustion of appropriation (= clinging) 受盡, and the unwavering mind 心不移動. Pāli: nekkhamma (renunciation), paviveka (seclusion), abyāpajjha (harmlessness or freedom from ill will), taṇhākkhayā (the exhaustion of craving), upādānakkhaya (the exhaustion of clinging), assammohā (non-delusion).

^[08] Pāli: nekkhamma, departure, renunciation.

^[09] Pāli: avyāpajjha, harmlessness, non-hostility.

^[10] Chinese: “the faculties are at rest” 息根. Pāli: santacitta, the peaceful mind.

^[11] Chinese: “having done, he does not consider further” 作已不觀. Pāli: katassa paṭicayo n’atthi, there is no further doing with regard to what has been done.

^[12] Pāli: iṭṭhā dhammā aniṭṭhā ca, agreeable and disagreeable phenomena.

124. THE SŪTRA ON THE EIGHT DIFFICULTIES^[1]

Thus have I heard:

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

At that time, the Blessed One addressed the bhikṣus:

“There are eight difficulties^[02], eight inopportune occasions^[03], for one who cultivates the holy life. What are the eight?

“At a time when a Tathagata—an Unattached One, a Perfectly Enlightened One, accomplished in knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed Person, a Tamer through the Dharma of the Path, a Teacher of Devas and Humans, a Buddha, a Blessed One—appears in the world and teaches the Dharma that leads to tranquility, leads to cessation, and leads to the path of awakening, the teaching proclaimed by the Well-Gone One, that person is at that time born in hell. This is the first difficulty for one who cultivates the holy life.

“Furthermore, at a time when a Tathagata—an Unattached One, a Perfectly Enlightened One, accomplished in knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed Person, a Tamer through the Dharma of the Path, a Teacher of Devas and Humans, a Buddha, a Blessed One—appears in the world and teaches the Dharma that leads to tranquility, leads to cessation, and leads to the path of awakening, the teaching proclaimed by the Well-Gone One, that person is at that time born among animals, among hungry ghosts, in the heaven of the Long-Lived Devas^[04], or in a barbarous borderland whose inhabitants lack faith and gratitude, do not know how to repay kindness, and where there are no bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās.

This is the fifth difficulty^[05] for one who cultivates the holy life.

“Furthermore, at a time when a Tathagata—an Unattached One, a Perfectly Enlightened One, accomplished in knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed Person, a Tamer through the Dharma of the Path, a Teacher of Devas and Humans, a Buddha, a Blessed One—appears in the world and teaches the Dharma that leads to tranquility, leads to cessation, and leads to the path of awakening, the teaching proclaimed by the Well-Gone One, that person, though born in a civilized region^[06], is deaf, mute, bleats indistinctly like a goat^[07], uses hand gestures in place of speech, and is unable to express what is wholesome and unwholesome. This is the sixth difficulty, the sixth inopportune occasion, for one who cultivates the holy life.

“Furthermore, at a time when a Tathagata—an Unattached One, a Perfectly Enlightened One, accomplished in knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed Person, a Tamer through the Dharma of the Path, a Teacher of Devas and Humans, a Buddha, a Blessed One—appears in the world and teaches the Dharma that leads to tranquility, leads to cessation, and leads to the path of awakening, the teaching proclaimed by the Well-Gone One, that person, though born in a civilized region, is not deaf or mute, does not bleat indistinctly like a goat, does not use hand gestures in place of speech, and is able to express what is wholesome and unwholesome; yet he holds wrong views and inverted views.

He sees and speaks thus: ‘There is no giving, no sacrificial offering, no ritual offering; there are no wholesome or unwholesome deeds, no karmic results of wholesome or unwholesome deeds, no present world or other world, no father or mother; and in the world there are no true persons^[08] who have reached a good destination, gone well, and proceeded well^[09], and who, having directly known, awakened to, and personally realized this world and the other world^[10], dwell having attained them.’ This is the seventh difficulty for one who cultivates the holy life.”

"Furthermore, at a time when the Tathagata—the Unattached, the Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of Those to Be Tamed, the Teacher of Gods and Humans, the Buddha, the Blessed One—does not appear in the world and does not teach the Dharma that leads to tranquility, cessation, and the path of awakening, that which is taught by the Well-Gone One, this person is then born in a civilized region.

He is not deaf or mute, does not bleat indistinctly like a goat, and does not use his hands in place of speech. He is able to speak of what is wholesome and unwholesome, possesses right view, and holds no inverted views. He sees and speaks thus: ‘There is giving; there are sacrificial offerings and ritual observances; there are invocations; there are wholesome and unwholesome deeds and the results of wholesome and unwholesome deeds; there is this world and another world; there are father and mother;

and in the world there are true persons who have reached a good destination, who have gone well and proceeded rightly, and who, having directly known, awakened to, and personally realized this world and the other world, proclaim them and abide in attainment.’ This is the eighth adversity, the eighth untimely circumstance for one who practices the holy life.

"For one who practices the holy life, there is one circumstance free from adversity, one timely circumstance. What is this one circumstance free from adversity, this one timely circumstance for one who practices the holy life? At a time when the Tathagata—the Unattached, the Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of Those to Be Tamed, the Teacher of Gods and Humans, the Buddha, the Blessed One—appears in the world and teaches the Dharma that leads to tranquility, cessation, and the path of awakening, that which is taught by the Well-Gone One, this person is then born in a civilized region.

and in the world there are true persons who have reached a good destination, who have gone well and proceeded rightly, and who, having directly known, awakened to, and personally realized this world and the other world, proclaim them and abide in attainment.’ This is the circumstance free from adversity, the timely circumstance for one who practices the holy life."

At that time, the Blessed One spoke these verses:

Though one may gain a human body,

And the wondrous Dharma is proclaimed,

If one does not realize the fruit of the path,

One has surely not encountered the right time.

Many adversities to the holy life have been described;

For those who live in later ages,

If they should encounter the right time,

It is something exceedingly rare in the world.

If one wishes to gain a human body again,

And to hear the wondrous Dharma,

One must diligently train;

One must have compassion for oneself.

Discuss and listen to the wholesome Dharma;

Do not delay and miss the opportunity.

If this opportunity is lost,

One will surely fear falling into hell.

If one is not born at the proper time,

And cannot hear the wholesome Dharma,

Like a merchant who has lost his wealth,

One undergoes birth and death without end.

If one is born with a human body,

And is able to hear the true and wholesome Dharma,

Obeying the Blessed One’s teaching,

One will certainly have encountered the right time.

If one has already encountered the right time,

Diligently practice conduct in accordance with the true Dharma,

So as to perfect the Dharma-eye,

As taught by the Kinsman of the Sun.^[11]

Such a person constantly guards himself,

Advances onward, and leaves the underlying tendencies behind,

Utterly destroys every fetter,

And subdues Mara and Mara’s retinue;

Such a person transcends the world,

Having completely extinguished all outflows.

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

Notes:

^[01] Pāli parallel: A.8.29 Akkhaṇā. See also No. 125 (42.1), Ekottarika Āgama 36, "Chapter on the Eight Adversities," discourse no. 1.

^[02] Eight adversities 八難. Pāli: atth’ akkhaṇā, eight unfortunate circumstances, occasions of ill fortune or misfortune.

^[03] Untimely 非時. Pāli: asamaya, not the proper time, contrary to the right occasion.

^[04] Long-Lived Gods 長夀天, referring to the gods of the Heaven of Non-Perception. Pāli: dīghāyukaṃ devanikāyaṃ.

^[05] Here this also includes birth in the animal realm (tiracchānayoniṃ), the realm of hungry ghosts (pettivisayaṃ), among the Long-Lived Gods (dīghāyakaṃ devanikāyaṃ), and in a border region (paccantimesu janapadesu).

^[06] Central Country 中國. Pāli: majjhimesu janapadesu, referring to the countries of central India.

^[07] Bleating like a goat 如羊鳴. Pāli: eḷamūga, both deaf and mute.

^[08] True persons 真人; the Pāli version has samaṇabrāhmaṇā, ascetics and brahmins.

^[09] Gone well and proceeding well 善去善向. Pāli: sammaggatā sammā paṇipannā, practicing rightly and proceeding rightly 正行正向, going in the correct direction and proceeding straight toward nirvana.

^[10] Directly knowing and awakening for oneself... Pāli: ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedeti, those who, through their own higher knowledge, have personally realized this world and the other world and then proclaim them.

^[11] Kinsman of the Sun 日親, referring to the Śākya clan. Pāli: ādiccabandhu.

125. DISCOURSE ON POVERTY^[1]

Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

"When a person in the world is possessed of sensual desire and is also poor, is this not a great misfortune?"

The bhikkhus replied:

"Yes, Blessed One, it is."