中阿含經

10. THE FOREST CHAPTER

113. DISCOURSE ON THE ROOT OF ALL DHARMAS^[1]

Thus have I heard.

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

At that time, the Blessed One addressed the bhikkhus:

“If followers of other paths come and ask you, ‘What is the root of all dharmas?’ you should answer them thus: ‘Desire is the root of all dharmas.’

“If they further ask, ‘What brings them together?’ you should answer thus: ‘Contact brings them together^[02].’

“If they further ask, ‘What gives rise to them?’ you should answer thus: ‘Feeling gives rise to them^[03].’

“If they further ask, ‘Through what do they come into being?’ you should answer thus: ‘Through perception they come into being^[04].’

“If they further ask, ‘What is foremost among them?’ you should answer thus: ‘Mindfulness is foremost among them.’

“If they further ask, ‘What is their forerunner?’ you should answer thus: ‘Concentration is their forerunner.’

“If they further ask, ‘What is supreme among them?’ you should answer thus: ‘Wisdom is supreme among them.’

“If they further ask, ‘What is their true essence?’ you should answer thus: ‘Liberation is their true essence.’

“If they further ask, ‘What is their meaning?’ you should answer thus: ‘Nirvana is their meaning.’

“Bhikkhus, thus desire is the root of all dharmas; contact brings all dharmas together; feeling gives rise to all dharmas; through perception all dharmas come into being; mindfulness is foremost among all dharmas; concentration is the forerunner of all dharmas; wisdom is supreme among all dharmas; liberation is the true essence of all dharmas; and Nirvana is the meaning of all dharmas. Bhikkhus, you should train in this way.

“Cultivate the mind devoted to renunciation and the practice of the path^[05]; cultivate the perception of impermanence; cultivate the perception that what is impermanent is suffering; cultivate the perception that what is suffering is non-self; cultivate the perception of impurity; cultivate the perception of the repulsiveness of food^[06]; cultivate the perception that there is nothing delightful in the entire world; and cultivate the perception of death.

“Know what is good and bad in the world^[07], the mind having been cultivated with such a perception^[08]. Know the arising of existence in the world^[09], the mind having been cultivated with such a perception. Know in accordance with reality the arising, cessation, gratification, danger, and escape from the world, the mind having been cultivated with such a perception.

If a bhikkhu has cultivated the mind devoted to renunciation and the practice of the path; cultivated the perception of impermanence; cultivated the perception that what is impermanent is suffering; cultivated the perception that what is suffering is non-self; cultivated the perception of impurity; cultivated the perception of the repulsiveness of food; cultivated the perception that there is nothing delightful in the entire world; and cultivated the perception of death; if he knows what is good and bad in the world, his mind having been cultivated with such a perception; knows the arising of existence in the world, his mind having been cultivated with such a perception;

and knows in accordance with reality the arising, cessation, gratification, danger, and escape from the world, his mind having been cultivated with such a perception—then he is called a bhikkhu who has severed craving and eliminated the fetters.

Having rightly known and rightly contemplated all dharmas, he then reaches the end of suffering.

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

Notes:

^[01] Chinese text, fascicle 28. Corresponds to Pāli, A. 8.83, Mūla; 10.58, Mūla; compare A. 10.59, Pabbajjā. Separate Chinese translation, No. 59.

^[02] Chinese: dĩ cánh lạc vi hòa 以 更 樂 為 和. Pāli: vedanā-samosaraṇā, feeling is the convergence (coming together). See the note below.

^[03] Dĩ hà vi lai 以 何 為 來. Pāli: phassa-samudayā, contact is the arising. See the note above.

^[04] Dĩ tư tưởng vi hữu 以 思 想 為 有. Pāli: manasikāra-saṃbhavā, attention is the arising (coming into being).

^[05] Tập đắc xuất gia học đạo chi tâm 習 得 出 家 學 道 之 心. Pāli: yathāpabbajjā-paricitañca cittam. The term tập in the Chinese text corresponds to paricita in the Pāli text and should therefore be understood as “cultivate” rather than “arise.”

^[06] Ác thực tưởng 惡 食 想.

^[07] Tri thế gian hảo ố 知 世 間 好 惡. Pāli: lokassa samañ ca asamañ ca ñatvā, knowing what is right or wrong (equal or unequal) in the world.

^[08] Tập như thị tưởng tâm 習 如 是 想 心. Pāli: taṃsaññāparicitañca cittaṃ.

^[09] Tri thế gian tập hữu 知 世 間 習 有. Pāli: lokassa samudayañ ca atthaṅgamañca ñatvā, knowing the arising and dissolution of the world.

114. DISCOURSE ON UDDĀLAKA^[1]

Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

“Uddālaka, the son of Rāma^[02], would often say before the assembly, ‘Among these kinds of birth, I examined it and experienced it without knowing the root of the boil, but afterward I fully knew the root of the boil^[03].’ Uddālaka, the son of Rāma, did not know everything, yet claimed to know everything; he had not truly attained awakening, yet claimed to have attained awakening. Uddālaka, the son of Rāma, held this view and spoke thus: ‘If there is perception, that is a disease, a boil, and a thorn; but if there is no perception, that is delusion.

Whatever is experienced as peaceful and most sublime extends as far as the sphere of neither-perception-nor-non-perception.’ Having delighted in and clung to his own person, he then cultivated the path leading as far as the sphere of neither-perception-nor-non-perception. When his body broke up and his life ended, he was reborn among the devas of the sphere of neither-perception-nor-non-perception. When his lifespan there came to an end, he returned to the human realm and was born as a jackal.

“Here, a bhikkhu who speaks rightly may say: ‘Among these kinds of birth, I examined it and experienced it without knowing the root of the boil, but afterward I fully knew the root of the boil.’

“How does a bhikkhu examine rightly? A bhikkhu knows the six bases of contact; he knows their arising, their cessation, their gratification, their danger, and the escape from them, knowing them in accordance with reality through wisdom. This is called a bhikkhu who examines rightly.

“How does a bhikkhu know feeling? A bhikkhu knows the three feelings; he knows their arising, their cessation, their gratification, their danger, and the escape from them, knowing them in accordance with reality through wisdom. This is called a bhikkhu who knows feeling.

“How is it that a bhikkhu did not know the root of the boil, but afterward fully knew the root of the boil? A bhikkhu knows that craving for existence has ceased and has been uprooted, so that it can never arise again. This is called a bhikkhu who did not know the root of the boil, but afterward fully knew the root of the boil.

“The boil is precisely this body: the coarse material body composed of the four great elements, born of father and mother, nourished and brought to maturity by food and drink, rubbed with clothing, and cared for through bathing. It is subject to impermanence, destruction, and dissolution. This is called the boil.

“The root of the boil is the three kinds of craving: craving for sensual pleasure, craving for form, and craving for the formless. This is called the root of the boil. All the influxes that cause the boil are the six bases of contact: the eye, through its influxes, sees forms; the ear, through its influxes, hears sounds; the nose, through its influxes, smells odors; the tongue, through its influxes, tastes flavors; the body, through its influxes, feels tangible objects; and the mind, through its influxes, cognizes dharmas. These are called all the influxes that cause the boil.”

“Bhikkhus, I have taught you the root of the boil. Just as a venerable teacher loves his disciples and, arousing great loving-kindness and great compassion, wishes them benefit and blessing, peace and happiness, so have I acted. You, too, must practice for yourselves. Go to an empty forest, a mountain grove, beneath a tree, or some other quiet place, and sit in meditation and contemplate; do not be heedless. Be diligent and strive earnestly, lest you later have cause for regret. This is My admonition! This is My counsel!”

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

Notes:

^[01] Corresponds to Pāli, S. 35.103, Uddaka.

^[02] You-tuoluo Luomozi 優 陀 羅 羅 摩 子. Pāli: Uddaka-Rāmaputta, the ascetic who, before the Buddha attained awakening, taught Him the practice of the sphere of neither perception nor non-perception (see M.26 and Sutra No. 104).

^[03] Compare the Pāli text: idam jātu vedagū, idam jātu sabbajī, idam jātu analikhatam gaṇḍemūlam Pālikhanin ti. Truly, I have fully understood this matter, overcome this entire matter, and eradicated the root of this boil. Jātu (“truly,” an adverb) is understood in the Chinese version as Jāti: class of birth (?).

115. THE SUTRA OF THE HONEY-BALL SIMILE^[1]

Thus have I heard:

At one time, the Buddha was journeying among the Sakyans and staying at Kapilavastu^[02].

Then, when the night had passed and early morning came, the Blessed One put on His robe, took up His bowl, washed His hands and feet, placed His nisidana over His shoulder, and went to the Bamboo Grove^[03] in the Sakyan monastery^[04]. He then entered the Great Wood^[05], went beneath a tree, spread out His nisidana, and sat cross-legged.

At that time, Dandapani the Sakyan^[06], walking with the aid of a staff, leisurely made his way to the Buddha after the midday meal. He exchanged greetings with Him, stood before the Buddha leaning on his staff, and asked the Blessed One:

“Ascetic Gautama, what doctrine do you uphold, and what teachings do you proclaim?”

The Blessed One replied:

“O Sakyan, My doctrine is such that, among all devas, Maras, Brahmas, ascetics, brahmins, human beings, and heavenly beings in this world, there is no contention^[07]; one cultivates detachment from sensual desire and the purity of the holy life, abandons deceit, eliminates remorse^[08], clings neither to existence nor nonexistence, and is without perception^[09]. The Dharma I proclaim is likewise.”

Then Dandapani the Sakyan, having heard the Buddha’s words, neither approved nor disapproved. Shaking his head, he departed.

Not long after Dandapani the Sakyan had departed, in the late afternoon, the Blessed One rose from meditation and entered the assembly hall. He approached the community of bhikkhus, spread out His sitting mat, sat down, and said to them:

“Today, early in the morning, I put on My robe, took up My bowl, and entered Kapilavastu to seek alms. After eating, I put away My robe and bowl, washed My hands and feet, placed My nisidana over My shoulder, and went to the bamboo thicket in the Sakyan monastery. I then entered that Great Wood, went beneath a tree, spread out My nisidana, and sat cross-legged.

At that time, Dandapani the Sakyan, walking with the aid of a staff, leisurely made his way to Me after the midday meal. He exchanged greetings with Me, stood before Me leaning on his staff, and asked Me: ‘Ascetic Gautama, what doctrine do you uphold, and what teachings do you proclaim?’ I replied: ‘O Sakyan, My doctrine is such that, among all devas, Maras, Brahmas, ascetics, brahmins, human beings, and heavenly beings in this world, there is no contention; one cultivates detachment from sensual desire and the purity of the holy life, abandons deceit, eliminates remorse, clings neither to existence nor nonexistence, and is without perception.

The Dharma I proclaim is likewise.’ Then Dandapani the Sakyan, having heard My words, neither approved nor disapproved. Shaking his head, he departed.”

Then one bhikkhu rose from his seat, bared his right shoulder, joined his palms toward the Buddha, and asked:

“Blessed One, what does it mean that, among all devas, Maras, Brahmas, ascetics, brahmins, human beings, and heavenly beings in this world, there is no contention; one cultivates detachment from sensual desire and the purity of the holy life, abandons deceit, eliminates remorse, clings neither to existence nor nonexistence, and is without perception?”

The Blessed One said:

“Bhikkhu, if a person, with regard to the cause of discursive thought, goes forth to train in the Path and cultivates contemplation, and with regard to phenomena of the present, past, and future neither craves nor delights in them, neither clings to nor abides in them, this is called the complete ending of suffering. The underlying tendency toward sensual desire, the underlying tendency toward aversion, the underlying tendency toward existence, the underlying tendency toward conceit, the underlying tendency toward ignorance, the underlying tendency toward views, the underlying tendency toward doubt^[11], contention, resentment and jealousy, flattery, deception, false speech, divisive speech,

and immeasurable other evil and unwholesome phenomena—this is called the complete ending of suffering.”

Having spoken thus, the Buddha immediately rose from His seat and entered His quiet chamber to sit in stillness.

The bhikkhus then reflected: “Venerable friends, you should know that the Blessed One stated this meaning in brief, without explaining it extensively, and then rose from His seat and entered His quiet chamber to sit in stillness: ‘If a person, with regard to the cause of discursive thought, goes forth to train in the Path and cultivates contemplation, and with regard to phenomena of the present, past, and future neither craves nor delights in them, neither clings to nor abides in them, this is called the complete ending of suffering.

The underlying tendency toward sensual desire, the underlying tendency toward aversion, the underlying tendency toward existence, the underlying tendency toward conceit, the underlying tendency toward ignorance, the underlying tendency toward views, the underlying tendency toward doubt, contention, resentment and jealousy, flattery, deception, false speech, divisive speech, and immeasurable other evil and unwholesome phenomena—this is called the complete ending of suffering.’”

They further reflected: “Venerable friends, who can explain extensively the meaning that the Blessed One has just stated in brief?”

Then they reflected again: “Only Venerable Mahakatyayana is often praised by the Blessed One and by wise practitioners of the holy life. Venerable Mahakatyayana can explain extensively the meaning that the Blessed One has just stated in brief. Venerable friends, let us go together to Venerable Mahakatyayana and ask him to explain this meaning. If Venerable Mahakatyayana explains it to us, we shall carefully receive and remember it.”

The bhikkhus then went to Venerable Mahakatyayana, exchanged greetings with him, sat to one side, and said:

“Venerable Mahakatyayana, you should know that the Blessed One stated this meaning in brief, without explaining it extensively, and then rose from His seat and entered His quiet chamber to sit in stillness: ‘Bhikkhu, if a person, with regard to the cause of discursive thought, goes forth to train in the Path and cultivates contemplation, and with regard to phenomena of the present, past, and future neither craves nor delights in them, neither clings to nor abides in them, this is called the complete ending of suffering.

The underlying tendency toward sensual desire, the underlying tendency toward aversion, the underlying tendency toward existence, the underlying tendency toward conceit, the underlying tendency toward ignorance, the underlying tendency toward views, the underlying tendency toward doubt, contention, resentment and jealousy, flattery, deception, false speech, divisive speech, and immeasurable other evil and unwholesome phenomena—this is called the complete ending of suffering.’ We then reflected: ‘Venerable friends, who can explain extensively the meaning that the Blessed One has just stated in brief?’ We further reflected: ‘Only Venerable Mahakatyayana is often praised by the Blessed One and by wise practitioners of the holy life.

Venerable Mahakatyayana can explain extensively the meaning that the Blessed One has stated in brief.’ We earnestly beseech Venerable Mahakatyayana to have compassion and explain it extensively for us!”

Venerable Mahakatyayana then said:

“Venerable friends, listen to this simile that I shall relate. A person of wisdom who hears this simile will clearly understand its meaning.”

“Venerable friends, suppose a man were seeking the heartwood of a tree. Wishing to find heartwood, he would take an axe and enter the forest. There he would see a great tree complete with roots, trunk, boughs, branches, leaves, flowers, and heartwood.

Yet he would pass over its roots, trunk, boughs, and heartwood, taking only its branches and leaves. What you venerable friends are doing is just like this. The Blessed One is here, yet you leave him and come to me to ask the meaning of this matter.

Why is that? Venerable friends, you should know that the Blessed One is One Who Sees and One Who Knows. He is the Dharma, the Lord of the Dharma, the Embodiment of the Dharma, the One Who Expounds the Meaning of Ultimate Truth and reveals every meaning.

Therefore, you venerable friends should go to the Blessed One and ask him about this matter: ‘Blessed One, how is this? What does this mean?’ Whatever the Blessed One tells you, you should carefully receive and remember.”

The bhikkhus then said:

“Indeed, Venerable Mahakatyayana, the Blessed One is One Who Sees and One Who Knows. He is the meaning, the Dharma, the Lord of the Dharma, the Embodiment of the Dharma, the One Who Expounds the Meaning of Ultimate Truth and reveals every meaning. Therefore, we should go to the Blessed One and ask him about this matter: ‘Blessed One, how is this? What does this mean?’ Whatever the Blessed One tells us, we will carefully receive and remember. Nevertheless, Venerable Mahakatyayana, you are often praised by the Blessed One and by wise practitioners of the holy life. Venerable Mahakatyayana is capable of explaining in detail the meaning of what the Blessed One has stated only briefly. We beseech Venerable Mahakatyayana, out of compassion, to give us a detailed exposition.”

Venerable Mahakatyayana told the bhikkhus:

“Then, venerable friends, please listen as I speak.

“Venerable friends, dependent upon the eye and forms, eye-consciousness arises. The conjunction of these three is contact. With contact as condition, there is feeling. When there is feeling, there is perception. When there is perception, there is thought. When there is thought, there is reflection. When there is reflection, there is discrimination.^[13]

“Through such reflection, a bhikkhu goes forth to train in the Way and cultivates contemplation. In regard to present, past, and future phenomena, he neither craves nor delights in them, neither clings to nor abides in them. This is called the end of suffering. The underlying tendencies toward sensual desire, ill will, existence, conceit, ignorance, and views; contention, resentment, flattery, deceit, false speech, divisive speech, and innumerable other evil and unwholesome states—these come to an end. This is called the end of suffering.

“The same applies to the ear, nose, tongue, and body. Dependent upon the mind and mental objects, mind-consciousness arises. The conjunction of these three is contact.

With contact as condition, there is feeling. When there is feeling, there is perception. When there is perception, there is thought.

When there is thought, there is reflection. When there is reflection, there is discrimination. Through that reflection, a bhikkhu goes forth to train in the Way and cultivates contemplation.

In regard to present, past, and future phenomena, he neither craves nor delights in them, neither clings to nor abides in them. This is called the end of suffering. The underlying tendencies toward sensual desire, ill will, existence, conceit, ignorance, and views; contention, resentment, flattery, deceit, false speech, divisive speech, and innumerable other evil and unwholesome states—these come to an end.

This is called the end of suffering.

“Venerable friends, if the eye, forms, and eye-consciousness are absent, it is impossible for contact to exist or for contact to be posited. If contact is not posited, it is impossible for feeling to exist or for feeling to be posited. If feeling is not posited, it is impossible for reflection to be posited, followed by going forth to train in the Way and cultivating contemplation.

The same applies to the ear, nose, tongue, and body. If the mind, mental objects, and mind-consciousness are absent, it is impossible for contact to exist or for contact to be posited. If contact is not posited, it is impossible for feeling to exist or for feeling to be posited.

If feeling is not posited, it is impossible for reflection to be posited, followed by going forth to train in the Way and cultivating contemplation.

“Venerable friends, because there are the eye, forms, and eye-consciousness, contact exists; thus it is valid to posit contact. Because contact is posited, feeling exists; thus it is valid to posit feeling. Because feeling is posited, it is valid to posit reflection, followed by going forth to train in the Way and cultivating contemplation. Because feeling is posited, it is valid to posit reflection, followed by going forth to train in the Way and cultivating contemplation.

“The same applies to the ear, nose, tongue, and body. Because there are the mind, mental objects, and mind-consciousness, contact exists; thus the assertion that there is contact is valid. Because contact is asserted, feeling exists; thus it is valid to posit feeling. Because feeling is posited, it is valid to posit reflection, followed by going forth to train in the Way and cultivating contemplation.

“Venerable friends, the Blessed One stated this meaning briefly, without explaining it in detail, and then rose from his seat and entered his quiet chamber to sit in seclusion: ‘Bhikkhu, if, on account of that thought and reflection, a person goes forth to train in the Way and cultivates contemplation, and if, in regard to present, past, and future phenomena, he neither craves nor delights in them, neither clings to nor abides in them, this is called the end of suffering.

The underlying tendencies toward sensual desire, ill will, existence, conceit, ignorance, views, and doubt; contention, resentment, flattery, deceit, false speech, divisive speech, and innumerable other evil and unwholesome states—these come to an end. This is called the end of suffering.’ The Blessed One stated this meaning briefly without explaining it in detail. I have now explained those words and that passage in detail in this way.

“Venerable friends, you may go to the Buddha and report all this to him. If it accords with the meaning intended by the Blessed One, you should receive and remember it.”

Having heard Venerable Mahakatyayana’s words, the bhikkhus carefully committed them to memory and recited them. They rose from their seats, circumambulated Venerable Mahakatyayana three times, and then went to the Buddha. They bowed their heads at his feet, sat to one side, and said:

“Blessed One, a short while ago the Blessed One stated this meaning briefly without explaining it in detail, then rose from his seat and entered his quiet chamber to rest. Venerable Mahakatyayana has explained these words and this passage in detail.”

Having heard this, the Blessed One praised him, saying:

“Excellent! Excellent! Among my disciples there is one who sees, who knows, who possesses the Dharma, and who understands the meaning. Why is that? When the Teacher stated this meaning to them briefly without explaining it in detail, that disciple explained those words and that passage in detail. You should receive and remember it just as Bhikkhu Mahakatyayana has said. Why is that? Because this is how it should be stated and how its meaning should be contemplated.

“Bhikkhus, suppose a man went to a secluded forest and, deep within the woods among the trees, suddenly found a honey cake.^[14] He would eat it and savor its sweetness. A good man is likewise: within this true Dharma and discipline of mine, whatever he contemplates, he savors its sweetness. Contemplating the eye, he savors its sweetness. Contemplating the ear, nose, tongue, and body, and contemplating the mind, he savors its sweetness.”

At that time, Venerable Ananda was standing beside the Blessed One, holding a fan and attending upon him. Venerable Ananda joined his palms toward the Buddha and said:

“Blessed One, what is the name of this Dharma? How should we uphold it?”

The Blessed One said:

“Ananda, this Dharma is called ‘The Simile of the Honey Cake.’^[15] You should receive and remember it.”

Then the Blessed One addressed the bhikkhus:

"You should receive and uphold this teaching of the 'Honeyball Simile' and recite it frequently. Why is this? Bhikkhus, this teaching of the 'Honeyball Simile' possesses both Dharma and meaning; it is the foundation of the holy life, leading to higher knowledge, leading to awakening, and leading to nirvana. If a good man shaves off his beard and hair, dons the kāṣāya robe, and, out of sincere faith, leaves the household life to live the homeless life and train in the path, he should skillfully receive, uphold, and remember this teaching of the 'Honeyball Simile.'"

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

Notes:

^[01] Corresponds to Pāli M.18 Madhupiṇḍika-sutta. Separate translation No. 125 ⁽⁹⁾.

^[02] Śākya country, Kapilavastu. Pāli: sakkesu viharati nigrodhārāme.

^[03] Proceeded to the Bamboo Grove 詣 竹 林. The Pāli text says that the Buddha sat down for the midday rest beneath a young beluva tree (Beluvaṭṭhika).

^[04] Śākya Monastery 釋 迦 寺, referring to the monastery in Nigrodha Park (Nigrodhārāma).

^[05] Great Forest 大 林. Pāli: Mahāvana, the forest near Kapilavatthu.

^[06] Daṇḍapāṇi the Śākya 執 杖 釋. Pāli: Daṇḍapānī Sakka, son of Anjana and Yosadharā, and younger brother of Queen Māyā and Pajāpati; thus he was the Buddha's maternal uncle. Northern tradition says that he was the father-in-law of Prince Siddhārtha.

^[07] Contention 鬥 諍. Pāli: viggayha, disputation or quarrelling.

^[08] Free from remorse. Pāli: chinnakukkucca, having eliminated wrongdoing and no longer feeling remorse for past transgressions.

^[09] Chinese: (...) and also without perception 亦 無 想. Pāli: (...) taṃ brahmaṃ ... bhavābhave vītataṇhaṃ saññā nānusenti, perceptions do not lie latent in the brahmin in whom craving, craving for existence, and craving for nonexistence have been eliminated. This should not be mistakenly understood as the Buddha advocating "non-perception."

^[10] That upon which a person bases thought 人 所 因 念. The Pāli says: Yatonidānaṃ purisaṃ papañcasaññā-saṅkhā samudācaranti ettha ce natthi abhinanditabbaṃ, due to the conditions through which conceptual proliferation and deluded perceptions assail a person, if there is nothing there to be delighted in... Let us attempt to reconstruct the Chinese passage in Pāli to determine whether the Chinese and Pāli differ because of oral transmission: yatonidānaṃ purisaṃ pabbajjāsaññāparicitaṃ...

^[11] The fetters here are also called latent tendencies.

^[12] The Pāli enumeration is: rāga (attachment), paṭigha (aversion), diṭṭhi (views), vicikicchā (doubt), māna (conceit), bhavarāga (craving for existence), and avijjā (ignorance); these latent tendencies (anusayāni) are completely eradicated.

^[13] Whatever is thought of is then conceptually differentiated 苦 所 念 便 分 別. Pāli: yaṃ vitakketi, taṃ papañceti, whatever one thinks about, one conceptually proliferates about.

^[14] Honeyball 蜜 丸. Pāli: madhu-piṇḍika.

^[15] Pāli: madhupiṇḍikapariyāya, the Dharma teaching of the honeyball.

116. THE SŪTRA ON GOTAMĪ^[1]

Thus have I heard.

At one time, the Buddha was traveling among the Śākyas, at Kapilavastu in Nigrodha Park^[02], where he observed the rains retreat together with the great assembly of bhikkhus.

At that time, Mahāpajāpatī Gotamī^[03] went to the Buddha, bowed her head at the Buddha's feet, then sat to one side and said:

"Blessed One, can a woman attain the fourth fruit of the ascetic life^[04]? For this reason, may a woman, out of sincere faith in this true Dharma and Discipline, leave the household life, live the homeless life, and train in the path?"

The Blessed One said:

"Enough! Enough, Gotamī! You should not think, 'May a woman, out of sincere faith in this true Dharma and Discipline, leave the household life, live the homeless life, and train in the path.' Gotamī, though you have shaved off your hair, donned the kāṣāya robe^[05], and vowed to cultivate the holy life in purity for the rest of your life!"

Then Mahāpajāpatī Gotamī, having been refused by the Buddha, bowed her head at the Buddha's feet, circumambulated him three times, and withdrew.

At that time, the bhikkhus were sewing the Buddha's robe. Before long, after the Blessed One had completed the three-month rains retreat among the Śākyas and his robe had been sewn, he put on his robe, took up his bowl, and prepared to travel through the countryside. Mahāpajāpatī Gotamī heard that the bhikkhus were sewing the Buddha's robe and that, before long, after the Blessed One had completed the three-month rains retreat among the Śākyas and his robe had been sewn, he would put on his robe, take up his bowl, and prepare to travel through the countryside. Having heard this, Mahāpajāpatī Gotamī again went to the Buddha, bowed her head at the Buddha's feet, then sat to one side and said:

"Blessed One, can a woman attain the fourth fruit? For this reason, may a woman, out of sincere faith in this true Dharma and Discipline, leave the household life, live the homeless life, and train in the path?"

The Blessed One again said:

"Enough! Enough, Gotamī! You should not think, 'May a woman, out of sincere faith in this true Dharma and Discipline, leave the household life, live the homeless life, and train in the path.' Gotamī, though you have shaved off your hair, donned the kāṣāya robe, and vowed to cultivate the holy life in purity for the rest of your life!"

Then Mahāpajāpatī Gotamī, having been refused by the Buddha for a second time, bowed her head at the Buddha's feet, circumambulated him three times, and withdrew.

At that time, after the Blessed One had completed the three-month rains retreat among the Śākyas and his robe had been sewn, he put on his robe, took up his bowl, and traveled through the countryside. Mahāpajāpatī Gotamī heard that, after the Blessed One had completed the three-month rains retreat among the Śākyas and his robe had been sewn, he had put on his robe, taken up his bowl, and set out to travel through the countryside. Mahāpajāpatī Gotamī then followed behind the Buddha together with the elderly Śākya women^[06]. Traveling gradually onward, they arrived at Nāmati and stayed at the Nāmati Ganni Monastery^[07]. Mahāpajāpatī Gotamī again went to the Buddha, bowed her head at the Buddha's feet, then sat to one side and said:

"Blessed One, can a woman attain the fourth fruit? For this reason, may a woman, out of sincere faith in this true Dharma and Discipline, leave the household life, live the homeless life, and train in the path?"

For the third time, the Blessed One said:

"Enough! Enough, Gotamī! You should not think, 'May a woman, out of sincere faith in this true Dharma and Discipline, leave the household life, live the homeless life, and train in the path.' Gotamī, though you have shaved off your beard and hair, donned the kāṣāya robe, and vowed to cultivate the holy life in purity for the rest of your life!"

Then Mahāpajāpatī Gotamī, having been refused by the Buddha for the third time, bowed her head at the Buddha's feet, circumambulated him three times, and withdrew.

At that time, Mahāpajāpatī Gotamī, her feet caked with mud^[08], her body covered in dust, and utterly exhausted, stood outside the gate grieving and weeping. The Venerable Ānanda saw Mahāpajāpatī Gotamī standing outside the gate, her feet caked with mud, her body covered in dust, utterly exhausted, grieving and weeping, and asked her:

"Gotamī, why are your feet caked with mud and your body covered in dust? Why do you stand outside the gate, utterly exhausted, grieving and weeping like this?"

Mahāpajāpatī Gotamī replied:

"Venerable Ānanda, women are not permitted, out of sincere faith in this true Dharma and Discipline, to leave the household life, live the homeless life, and train in the path."

The Venerable Ānanda said:

"Gotamī, arise. I will go to the Buddha and ask him about this matter on your behalf."

Mahāpajāpatī Gotamī said:

"Yes, Venerable Ānanda."

The Venerable Ānanda then went to the Buddha, bowed his head at the Buddha's feet, joined his palms toward the Buddha, and said:

"Blessed One, can a woman attain the fourth fruit^[09]? For this reason, may a woman, out of sincere faith in the true Dharma and Discipline, leave the household life, live the homeless life, and train in the path?"

The Blessed One said:

“Enough! Enough, Ananda! You should not entertain the thought, ‘Women may, within this true Dharma and Discipline, out of firm faith leave the household life, live the homeless life, and train in the Way.’ Ananda, if women are permitted, within this true Dharma and Discipline, out of firm faith to leave the household life, live the homeless life, and train in the Way, then this holy life will not endure for long^[10]. Ananda, suppose a household has many women but few men—could that household flourish for long?”

“Blessed One, it could not.”

“So too, Ananda, if women are permitted, within this true Dharma and Discipline, out of firm faith to leave the household life, live the homeless life, and train in the Way, then the holy life will not endure for long.

“Ananda, suppose blight-weeds^[11] were to grow in fields of glutinous rice and ordinary rice; those rice fields would certainly be ruined. So too, Ananda, if women are permitted, within this true Dharma and Discipline, out of firm faith to leave the household life, live the homeless life, and train in the Way, then this holy life will not endure for long.”

Venerable Ananda again addressed the Buddha, saying:

“Blessed One, Mahaprajapati Gautami has greatly benefited the Blessed One. Why is this? After the Blessed One’s mother passed away, Mahaprajapati Gautami nurtured and raised the Blessed One.”

The Blessed One said:

“So it is, Ananda! So it is, Ananda! Mahaprajapati Gautami greatly benefited me and nurtured and raised me after my mother passed away.

Yet, Ananda, I too have greatly benefited Mahaprajapati Gautami. Why is this? Ananda, because of me, Mahaprajapati Gautami has taken refuge in the Buddha, taken refuge in the Dharma, and taken refuge in the Sangha of bhikkhus.

She is free from doubt regarding the Three Jewels and suffering, its origin, its cessation, and the path. She has perfected faith, undertaken and upheld the precepts, cultivated extensive learning, perfected the practice of generosity, and attained wisdom. She has abandoned the karma of killing and put an end to the karma of killing; abandoned the karma of taking what is not given and put an end to the karma of taking what is not given; abandoned the karma of sexual misconduct and put an end to the karma of sexual misconduct; abandoned the karma of false speech and put an end to the karma of false speech; and abandoned the karma of drinking intoxicants and put an end to the karma of drinking intoxicants.

“Ananda, suppose that through another person someone takes refuge in the Buddha, takes refuge in the Dharma, and takes refuge in the Sangha of bhikkhus; becomes free from doubt regarding the Three Jewels and suffering, its origin, its cessation, and the path; perfects faith, undertakes and upholds the precepts, cultivates extensive learning, perfects generosity, and attains wisdom; abandons the karma of killing and puts an end to the karma of killing; abandons the karma of taking what is not given and puts an end to the karma of taking what is not given; abandons the karma of sexual misconduct and puts an end to the karma of sexual misconduct; abandons the karma of false speech and puts an end to the karma of false speech;

and abandons the karma of drinking intoxicants and puts an end to the karma of drinking intoxicants.

Then, Ananda, even if this person were to offer that other person robes, food and drink, sitting and sleeping requisites, medicines, and all necessities of life for the remainder of their life, would that be sufficient to repay the kindness^[12]?

“Ananda, for the sake of women I shall proclaim eight principles of respect^[13]. Women must not transgress them but must uphold them throughout their lives.

“Ananda, just as a fisherman and his disciples build a dike across deep water to retain the water and prevent it from flowing away, so too, Ananda, I now proclaim for women eight principles of respect. Women must not transgress them but must uphold them throughout their lives.

“What are these eight principles?

“Ananda, a bhikkhuni must seek full ordination from the bhikkhus. Ananda, I have proclaimed for women this first principle of respect. Women must not transgress it but must uphold it throughout their lives.

“Ananda, every half-month a bhikkhuni must go to the bhikkhus to receive instruction. Ananda, I have proclaimed for women this second principle of respect. Women must not transgress it but must uphold it throughout their lives.

“Ananda, a bhikkhuni must not undertake the rains retreat in a residence where there are no bhikkhus. Ananda, I have proclaimed for women this third principle of respect. Women must not transgress it but must uphold it throughout their lives.

“Ananda, after completing the rains retreat, a bhikkhuni must invite admonition before both Sanghas concerning three matters: what has been seen, heard, or suspected. Ananda, I have proclaimed for women this fourth principle of respect. Women must not transgress it but must uphold it throughout their lives.

“Ananda, if a bhikkhu does not permit a bhikkhuni to ask questions, she must not question him about the Sutras, the Vinaya, or the Abhidharma. Only when he permits her to ask may she question him about the Sutras, the Vinaya, or the Abhidharma. Ananda, I have proclaimed for women this fifth principle of respect. Women must not transgress it but must uphold it throughout their lives.

“Ananda, a bhikkhuni must not speak of a bhikkhu’s transgression, but a bhikkhu is permitted to speak of a bhikkhuni’s transgression. Ananda, I have proclaimed for women this sixth principle of respect. Women must not transgress it but must uphold it throughout their lives.

“Ananda, if a bhikkhuni commits a sanghavasesa offense^[14], she must undergo manatta discipline for fifteen days before both Sanghas. Ananda, I have proclaimed for women this seventh principle of respect. Women must not transgress it but must uphold it throughout their lives.

“Ananda, even if a bhikkhuni has been fully ordained for as long as one hundred years, before a bhikkhu who has only recently received full ordination she must still humbly bow her head in homage, respectfully join her palms, and make courteous inquiries. Ananda, I have proclaimed for women this eighth principle of respect. Women must not transgress it but must uphold it throughout their lives.

“Ananda, I have proclaimed these eight principles of respect for women. Women must not transgress them but must uphold them throughout their lives. Ananda, if Mahaprajapati Gautami upholds these eight principles of respect, she may, within this true Dharma and Discipline, go forth and train in the Way, receive full ordination, and become a bhikkhuni.”

At that time, Venerable Ananda, having heard the Buddha’s teaching, carefully received and remembered it. He bowed his head in homage at the Buddha’s feet, circumambulated him three times, and then withdrew. He went to Mahaprajapati Gautami and said:

“Gautami, women have now been permitted, within this true Dharma and Discipline, out of firm faith to leave the household life, live the homeless life, and train in the Way. Gautami, the Blessed One has proclaimed eight principles of respect for women. Women must not transgress them but must uphold them throughout their lives.

“What are these eight principles?

“Gautami, a bhikkhuni must seek full ordination from the bhikkhus. Gautami, the Blessed One has proclaimed for women this first principle of respect. Women must not transgress it but must uphold it throughout their lives.

“Gautami, every half-month a bhikkhuni must go to the bhikkhus to receive instruction. Gautami, the Blessed One has proclaimed for women this second principle of respect. Women must not transgress it but must uphold it throughout their lives.

“Gautami, a bhikkhuni must not undertake the rains retreat in a residence where there are no bhikkhus. Gautami, the Blessed One has proclaimed for women this third principle of respect. Women must not transgress it but must uphold it throughout their lives.

“Gautami, after completing the rains retreat, a bhikkhuni must invite admonition before both Sanghas concerning three matters: what has been seen, heard, or suspected. Gautami, the Blessed One has proclaimed for women this fourth principle of respect. Women must not transgress it but must uphold it throughout their lives.”

“Gotami, if a bhikkhu does not give a bhikkhuni permission to ask questions, the bhikkhuni may not question him about the Sutras, Vinaya, or Abhidharma. Only if he gives permission may the bhikkhuni question him about the Sutras, Vinaya, or Abhidharma. Gotami, the Blessed One has proclaimed this fifth principle of reverence for women. A woman must not transgress it but must uphold it throughout her life.

“Gotami, a bhikkhuni may not speak of a bhikkhu’s transgression, but a bhikkhu is entitled to speak of a bhikkhuni’s transgression. Gotami, the Blessed One has proclaimed this sixth principle of reverence for women. A woman must not transgress it but must uphold it throughout her life.

“Gotami, if a bhikkhuni commits a Sanghavasesa offense, she must undergo manatta before both communities for fifteen days. Gotami, the Blessed One has proclaimed this seventh principle of reverence for women. A woman must not transgress it but must uphold it throughout her life.

“Gotami, even if a bhikkhuni has been fully ordained for as long as one hundred years, she must still humbly bow, pay homage, respectfully join her palms, and make inquiries before a bhikkhu newly admitted to full ordination. Gotami, the Blessed One has proclaimed this eighth principle of reverence for women. A woman must not transgress it but must uphold it throughout her life.

“Gotami, the Blessed One has proclaimed these eight principles of reverence for women. A woman must not transgress them but must uphold them throughout her life. Gotami, the Blessed One said this: ‘If Mahapajapati Gotami upholds these eight principles of reverence, she may go forth and train in the true Dharma and Vinaya, receive full ordination, and become a bhikkhuni.’”

Thereupon Mahapajapati Gotami said:

“Venerable Ananda, permit me to offer this simile. A wise person who hears this simile should clearly understand its meaning. Venerable Ananda, suppose there were a maiden of the khattiya, brahmin, householder, or artisan class who was comely and beautiful.

Having bathed and cleansed herself, anointed her entire body with fragrant ointment, put on new garments, and adorned herself with all kinds of necklaces, if someone who cared for that maiden and wished her benefit and merit, security and happiness, were to present her with a garland of blue lotuses, campaka flowers, sumana flowers, vassika flowers, or atimuttaka flowers, that maiden would rejoice, receive it with both hands, and place it upon her head.

Even so, Venerable Ananda, the Blessed One has proclaimed these eight principles of reverence for women, and I vow to accept and uphold them throughout my life.”

Then Mahapajapati Gotami went forth and trained in the true Dharma and Vinaya, received full ordination, and became a bhikkhuni.

Later, Mahapajapati Gotami became a senior bhikkhuni. Together with other venerable elder bhikkhunis, renowned among royalty and long established in the holy life, she went to Venerable Ananda, bowed in homage, and stood to one side, saying:

“Venerable Ananda, you should know that these venerable elder bhikkhunis are renowned among royalty and have long cultivated the holy life. Those bhikkhus, however, are young, have only recently begun their training, went forth later, and have not been in this true Dharma and Vinaya for long. We hope that those bhikkhus will bow in homage to bhikkhunis according to seniority, respectfully join their palms, and make inquiries.”

Venerable Ananda then said:

“Gotami, rise. I shall go to the Buddha and inquire about this matter.”

Mahapajapati Gotami replied:

“Yes, Venerable Ananda!”

Venerable Ananda then went to the Buddha, bowed his head at the Buddha’s feet, and stood to one side. Joining his palms toward the Buddha, he said:

“Blessed One, today Mahapajapati Gotami, together with the venerable elder bhikkhunis who are renowned among royalty and have long cultivated the holy life, came to me, bowed their heads at my feet, stood to one side, joined their palms, and said: ‘Venerable Ananda, these venerable elder bhikkhunis are renowned among royalty and have long cultivated the holy life. Those young bhikkhus, however, are youthful, have only recently begun their training, went forth later, and have not been in this true Dharma and Vinaya for long. We hope that those bhikkhus will bow in homage to bhikkhunis according to seniority, respectfully join their palms, and make inquiries.’”

The Blessed One said:

“Enough, enough, Ananda! Guard your speech. Be cautious and do not say such a thing. Ananda, if one understood as I understand, one should not utter even a single sentence of this kind, much less speak as you have done.

“Ananda, if women had not, out of resolute faith, been permitted to leave home for homelessness and train in the true Dharma and Vinaya, brahmins and householders would spread their garments upon the ground and say: ‘Venerable diligent ascetic, you may walk upon these. Venerable diligent ascetic, you have done what is difficult to do, bringing us benefit and merit, security and happiness for a long time.’

“Ananda, if women had not, out of resolute faith, been permitted to leave home for homelessness and train in the true Dharma and Vinaya, brahmins and householders would spread their own hair upon the ground and say: ‘Venerable diligent ascetic, you may walk upon this. Venerable diligent ascetic, you have done what is difficult to do, bringing us benefit and merit, security and happiness for a long time.’

“Ananda, if women had not, out of resolute faith, been permitted to leave home for homelessness and train in this true Dharma and Vinaya, then whenever brahmins and householders saw an ascetic, they would carry food in both hands, stand waiting by the roadside, and say: ‘Venerable sir, please accept this food. You may take it away and use it as you wish, so that we may gain benefit and merit, security and happiness for a long time.’

“Ananda, if women had not, out of resolute faith, been permitted to leave home for homelessness and train in this true Dharma and Vinaya, then whenever brahmins and householders saw a diligent ascetic, they would give rise to reverence and affection, escort him into their homes, bring out their possessions as offerings to the diligent ascetic, and say: ‘Venerable sir, please accept these possessions. You may take them away and use them as you wish, so that we may gain benefit and merit, security and happiness for a long time.’

“Ananda, if women had not, out of resolute faith, been permitted to leave home for homelessness and train in this true Dharma and Vinaya, then although the sun and moon possess great bases of spiritual power, great majesty, great merit, and great supernatural might, they still could not compare with the majestic spiritual power of a diligent ascetic—how much less could those wretched, half-dead followers of other paths!

“Ananda, if women had not, out of resolute faith, been permitted to leave home for homelessness and train in this true Dharma and Vinaya, the true Dharma would have endured for a thousand years. But now half of that time has been lost, and only five hundred years remain.

“Ananda, there are five things that a woman cannot accomplish. If it is said that a woman can become a Tathagata, an Unattached One, a Perfectly Enlightened One; a wheel-turning king; Sakka, Lord of the Devas; Mara; or Great Brahma, that is certainly impossible.”

“However, there are five things that a man can accomplish. If it is said that a man may become a Tathagata, an Unattached One, a Perfectly Enlightened One; or a Wheel-Turning King; Śakra, Lord of the Devas; Māra, the King; or Mahābrahmā, this is certainly true.”

Thus spoke the Buddha. After hearing what the Buddha had taught, Venerable Ānanda and the bhikshus rejoiced and respectfully put it into practice.

Notes:

^[01] Corresponds to Pāli A.8.51, Gotamī-sutta. Alternative translation: No. 60. The sutra concerns the establishment of the Bhikshuni Sangha and is therefore recounted in all Vinaya Pitakas. See the Pāli Vinaya, Cv. 10.1; Dharmaguptaka Vinaya 48 (Taishō 22, p. 922); Mahīśāsaka Vinaya 29 (Taishō 22, p. 185); and other Vinayas.

^[02] See the note to the preceding sutra.

^[03] Gotamī Mahāpajāpatī 瞿曇彌大愛. Pāli: Mahāpajāpatī Gotamī.

^[04] That is, the fruition of arhatship. According to the Pāli version, the point of this question was conceived by Ānanda as grounds for allowing women to renounce the household life just as men did. See the passage below.

^[05] The Dharmaguptaka Vinaya (ibid.) states that after the Buddha did not permit women to renounce the household life, she and five hundred other women shaved their heads, donned kāṣāya robes, and continued following the Buddha, imploring him to grant his consent. The Pāli version likewise states that she followed the Buddha to Vesālī and shaved her head there.

^[06] Śākiyānī 舍彌. Pāli: Sākiyānī, a woman of the Śākya clan.

^[07] Nāmati 那摩提; see notes 2 and 3 to Sutra 185. The Pāli version says that the Buddha went to Vesālī, specifically to the Mahāvana forest.

^[08] The Dharmaguptaka Vinaya (ibid.) states that she followed the Buddha on foot until her heels were torn.

^[09] In the Pāli version, Ānanda thought: “The Buddha does not accept this request; let me entreat the Blessed One by another means,” and then asked this question (yaṃnūnāhaṃ aññepi pariyāyena bhagavantaṃ yāceyyaṃ...).

^[10] In the Pāli version, the Buddha said this only after he had consented to women’s renunciation.

^[11] “Afflicted by blight” 有穢: a field overrun by harmful weeds. No. 60: white rain, hail. The Dharmaguptaka Vinaya (ibid.): white frost. Pāli: sālikkhette setaṭṭhikā nāma rogajāti, “in a rice field there is a kind of disease called ‘white affliction’” (that is, frost? Or a type of fungus that consumes the plants and turns them white?).

^[12] The Dharmaguptaka Vinaya (ibid.) states that the Buddha still had not consented. Venerable Ānanda then asked whether women were capable of attaining the noble fruits. The Buddha confirmed that they were, and Ānanda then said: “If women are capable of attaining the noble fruits, they should also be able to renounce the household life.” The Buddha therefore consented and established the eight garudhammas.

^[13] The Eight Rules of Reverence 八尊師法, that is, the eight garudhammas. No. 60: Eight Weighty Rules. Pāli: aṭṭha garudhammā. In the Chinese version, garu means “reverence” and is understood as guru, “venerable teacher.”

^[14] Saṅghāvaśeṣa 僧伽婆尸娑. Commonly translated as “Sangha remainder.” There are seventeen such rules for bhikshunis; if one is violated, the offender is required to live apart from the community for a period prescribed by the Prātimokṣa. Pāli: saṅghādisesa.