Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

中阿含經

Chinese title:中阿含經

📖16,102 words · ~64 min read

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Interpreted by Inti AI (English)

🪷 AI interpretation

11. THE GREAT CHAPTER

134. THE DISCOURSE ON SAKKA’S QUESTIONS^[1]

Thus have I heard:

At one time, the Buddha was journeying east of the city of Rajagriha in the country of Magadha, dwelling in the Indasala Stone Cave on Mount Vediya, north of the village of Nalanda^[02].

At that time, Sakka, King of the Devas^[03], heard that the Buddha was journeying east of the city of Rajagriha in the country of Magadha, dwelling in the Indasala Cave on Mount Vediya, north of the village of Nalanda. Sakka then said to the celestial musician Pancasikha^[04]:

“I have heard that the Blessed One is journeying east of the city of Rajagriha in the country of Magadha, dwelling in the Indasala Cave on Mount Vediya, north of the village of Nalanda. Pancasikha, come with me to pay homage to the Blessed One.”

The celestial musician Pancasikha replied:

“Yes, indeed.”

Then the celestial musician Pancasikha took up his beryl lute^[05] and accompanied Sakka, King of the Devas. When the devas of the Heaven of the Thirty-Three heard that Sakka greatly longed to see the Buddha, they too attended upon the heavenly king and went with him. In an instant, as swiftly as a strong man might bend or extend his arm, Sakka, together with the devas of the Thirty-Three and Pancasikha, disappeared from the Heaven of the Thirty-Three and appeared east of the city of Rajagriha in the country of Magadha, on Mount Vediya, north of the village of Nalanda, not far from the stone cave.

At that time, Mount Vediya was brilliantly illuminated, blazing like a fire. When the people living around the mountain saw this, they thought, “Mount Vediya is ablaze with fire everywhere.”

After Sakka had alighted and stood in one place, he said:

“Pancasikha, such is the Blessed One. He dwells in secluded forests, deep forests, and beneath trees. He delights in dwelling high upon mountainsides, where all is utterly still and silent, remote, free from danger, and devoid of human presence. There he abides in meditative stillness, possessed of great majestic virtue. Together with the devas, he delights in that secluded and contemplative way of life, that peaceful and blissful way of life. Since we have not announced our arrival beforehand, we should not presume to approach him directly. Pancasikha, go and announce us first; afterward, we shall approach.”

Pancasikha replied:

“Yes, indeed.”

Having accepted Sakka’s instruction, Pancasikha took up his beryl lute and went ahead to the Indasala Stone Cave. He then thought, “I shall remain here, neither too near nor too far from the Buddha, so that the Buddha may be aware of me and hear my music.”

Having gone and stood there, Pancasikha played his lute and sang verses concerning love, nagas, ascetics, and arhats^[06]:

O noble maiden^[07]!

I pay homage to your parents;

The Moon and Timbaruka^[08]

Begot you, wondrous and sublime,

Bringing delight to my heart.

As one oppressed by heat longs for a cooling breeze;

As one who thirsts longs for cold water;

So do I love you,

As an arhat loves the Dharma.

Like a flowing stream, difficult to restrain,

So too is passion’s affliction.

Life after life, I long to dwell with you,

As one makes offerings to the Unattached One.

A limpid pool, delightfully cool,

With golden sand upon its bed^[09];

Like a royal elephant^[10] oppressed by heat,

Descending into the pool to bathe at will.

As an elephant is subdued by the goad,

So has my heart been subdued by you.

You do not know what you have done,

Graceful maiden whom I have not attained.

My heart and mind are wholly bound to you,

And torment has set my heart aflame;

Thus, there is no joy left within me,

Like one who has entered a tiger’s den.

As a son of the Sakyas meditates in seated contemplation,

Ever delighting in one-pointedness of mind;

As the Muni attained awakening^[11],

So would all be wondrous and pure if I attained you.

As was the joy of the Great Sage Muni^[12]

Upon attaining the path of perfect awakening,

So too would my joy be found there,

In the fulfillment of my longing to unite with you.

As the sick long for medicine;

As the hungry yearn for food;

O noble maiden, may you extinguish my heart’s anguish,

As water poured upon a dying flame.

If I have performed any meritorious deed,

Such as making offerings to a true arhat^[13],

May its fruition become pure and wondrous:

I long to dwell together with the noble maiden.

I vow to remain beside you for all eternity,

Never apart from you, living alone and solitary.

And I pledge to follow you even into death,

Desiring no life of separation or parting.

O Lord of the Devas, grant me this prayer,

Most honored one of the Heaven of the Thirty-Three!

O Great Sage, supreme in the world,

Know and fulfill my steadfast prayer.

Homage to the Mighty One,

Supreme among humankind,

Who has removed the thorn of sensual desire;

I bow to the Kinsman of the Sun^[14].

At that time, the Blessed One emerged from samadhi and praised the celestial musician Pancasikha:

“Excellent! Excellent, Pancasikha! Your singing harmonizes with the sound of your lute, and the sound of your lute harmonizes with your singing. Your singing does not stray from the lute, nor does the lute stray from your singing. Pancasikha, do you remember composing in the past these verses concerning love, nagas, ascetics, and arhats?”

Pancasikha replied:

“Blessed One, may the Great Seer^[15] know for himself. Great Seer, long ago, when the Blessed One had newly attained the path of awakening, he was dwelling at Uruvela^[16], on the bank of the Nairanjana River^[17], beneath the Ajapala Nigrodha Tree^[18]. At that time, the daughter of the celestial musician-king Timbaruka^[19] was named Bhadda Suriyavaccasa^[20], and a deva named Sikhandi, the son of the charioteer Matali^[21], was in love with her.

“Great Seer, while he was in love with that maiden, I too was in love with her. Yet, Great Seer, although I loved that maiden, in the end I could not attain her. I then stood behind her and recited these verses concerning love, nagas, ascetics, and arhats.

“Great Seer, when I recited these verses, the maiden turned to look at me, smiled joyfully, and said: ‘Pancasikha, I have not yet seen that Buddha, the Blessed One, but I have heard from the devas of the Thirty-Three that: “That Blessed One is the Tathagata, the Unattached One, the Perfectly and Completely Awakened One, perfect in wisdom and conduct, the Well-Gone One, Knower of the World, Unsurpassed One, Guide of Beings to Be Tamed, Teacher of Devas and Humans, Buddha, Blessed One.” Pancasikha, since you have repeatedly praised the Blessed One, you may join me in honoring and venerating the Great Seer.’ I met her only that single time and have never seen her again since.”

Sakka, King of the Devas, then thought, “The celestial musician Pancasikha has caused the Blessed One to emerge from meditation; he should now announce me to the Well-Gone One.” Sakka therefore said:

“Pancasikha, go there and, on my behalf, bow your head at the Buddha’s feet and inquire after the Blessed One, saying: ‘Is the Holy One healthy, peaceful, and at ease, free from illness, moving comfortably, and possessed of normal strength? Great Seer, Sakka, King of the Devas, and the devas of the Thirty-Three wish to come and pay homage to the Blessed One.’”

Pancasikha replied:

“Yes, indeed.”

Pancasikha then set down his beryl lute, joined his palms toward the Buddha, and said:

“Blessed One! Venerable Great Seer! Sakka, King of the Devas, bows his head at the Buddha’s feet and inquires after the Blessed One: ‘Is the Holy One healthy, peaceful, and at ease, free from illness, moving comfortably, and possessed of normal strength? Great Seer, Sakka, King of the Devas, and the devas of the Thirty-Three wish to come and pay homage to the Blessed One.’”

The Blessed One then said:

“Five-Knots, may Śakra, King of the Devas, dwell in peace and happiness. May the devas, humans, asuras, gandharvas, rakshasas, and all other kinds of sentient beings dwell in peace and happiness. Five-Knots, if Śakra, King of the Devas, wishes to come and see me, he may do as he pleases.”

Having heard the Buddha’s words, Five-Knots skillfully received and retained them, bowed his head at the Buddha’s feet, circumambulated him three times, and withdrew. Returning to Śakra, King of the Devas, he said:

“Your Majesty, I have spoken to the Blessed One. The Blessed One is now awaiting Your Majesty. May Your Majesty know that the time is right.”

Śakra, King of the Devas, then went to the Buddha together with the devas of the Heaven of the Thirty-Three and the celestial musician Five-Knots. Śakra, King of the Devas, bowed his head at the Buddha’s feet and three times announced his own name, saying:

“Great Seer, I am Śakra, King of the Devas! I am Śakra, King of the Devas!”

The Blessed One said:

“Indeed! Indeed! Kauśika^[22], you are Śakra, King of the Devas.”

Śakra, King of the Devas, announced his name three times, bowed at the Buddha’s feet, and stood to one side. He then said:

“Great Seer, should I sit far from or near the Blessed One?”

The Blessed One replied:

“Sit near me. Why? Because you have a great retinue of devas.”

Śakra, King of the Devas, then bowed at the Buddha’s feet and sat to one side. The devas of the Heaven of the Thirty-Three and the celestial musician Five-Knots likewise bowed at the Buddha’s feet and sat to one side. At that moment, Indra’s Cave suddenly became vast. Why was this? It was due to the Buddha’s spiritual might and the majestic virtue of the devas.

After sitting down, Śakra, King of the Devas, said:

“Great Seer, for a long time I have wished to come and see the Blessed One and ask about the Dharma. Great Seer, formerly, on one occasion, the Blessed One was journeying through the country of Śrāvastī and dwelling in a rock shelter^[23]. Great Seer, at that time I had some private business and traveled with the devas of the Heaven of the Thirty-Three in a chariot drawn by a thousand elephants^[24] to the residence of the great king Vaiśravaṇa^[25]. In the household of the great king Vaiśravaṇa was a consort named Pañcajanī^[26].

“At that time, the Blessed One was absorbed in meditation, silent and serene. That consort joined her palms and bowed at the feet of the Blessed One. Great Seer, I said to Pañcajanī: ‘Virtuous sister, now is not the time for me to see the Blessed One, for the Blessed One is absorbed in meditation.

When the Blessed One emerges from meditation, please bow at his feet on my behalf and inquire whether his holy person is healthy, peaceful, happy, free from illness, at ease in coming and going, and possessed of normal strength. Say this: “Great Seer, Śakra, King of the Devas, bows at the Buddha’s feet and asks: ‘Is the Blessed One healthy, peaceful, happy, free from illness, at ease in coming and going, and possessed of normal strength?’”’ Great Seer, did that younger sister bow at the Buddha’s feet on my behalf and inquire after the Blessed One?

Does the Blessed One remember?”

The Blessed One said:

“Kauśika, that younger sister bowed on your behalf and also conveyed your inquiry. I remember it. Kauśika, when you departed, I heard the sound of the chariot wheels and emerged from meditation.”

“Blessed One, I once heard that when the Tathagata—the Unattached One, the Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of Beings to Be Tamed, the Teacher of Devas and Humans, the Buddha, the Blessed One—appears in the world, the hosts of devas flourish while the asuras diminish.

“Great Seer, with my own eyes I have seen bhikshus, disciples of the Blessed One, follow the Buddha in cultivating the holy life, abandoning desire and becoming detached from desire. When their bodies broke up and their lives ended, they reached a happy destination and were reborn in heaven.

“Great Seer, the Śākya maiden Gopikā^[27], a disciple of the Blessed One, likewise followed the Blessed One in cultivating the holy life. She was repelled by the female body and delighted in a male body; she transformed her female body into a male body, abandoned desire, and became detached from desire. When her body broke up and her life ended, she was reborn in the Heaven of the Thirty-Three as my son. After being reborn, she became known to all the devas as the deva-prince Gopaka^[28], endowed with great bases of spiritual power, great majestic virtue, great merit, and great spiritual might.

“Great Seer, I also saw three bhikshus, disciples of the Blessed One, who likewise followed the Blessed One in cultivating the holy life but did not abandon or become detached from desire. When their bodies broke up and their lives ended, they were reborn in the lowly Palace of Celestial Musicians^[29]. After being reborn there, they came every day to the Heaven of the Thirty-Three and, together with the devas, attended upon the deva-prince Gopaka. On seeing them, the deva-prince spoke these verses:

A laywoman with the Dharma eye,^[30]

I formerly was named Gopikā.

I reverently honored Buddha and Dharma,

And with a pure mind served the Sangha.

Through the Buddha’s benevolent grace,

A Śākya child of great merit,

I was wondrously born among the Thirty-Three,

A deva-prince known to everyone.

I know that you were formerly bhikshus,

Now born as spirits of celestial music;

With palms joined, you stand before me,

As Gopaka speaks these verses to you.

You were once children of Gautama;

When I dwelt in the human world,

You came to my home,

And I offered you food and drink.

Once, together with the Noble One,

You practiced the unsurpassed holy life;

Yet now you are commanded by others,

Daily paying homage and service to devas.

Formerly, I attended upon you

And heard the noble, wondrous Dharma with you.

I gained faith and perfected the precepts,

And was well reborn in this heavenly realm.

Once worthy of others’ service,

You practiced the unsurpassed holy life;

Yet now you are commanded by others,

Daily paying homage and service to devas.

What has become of your countenances?

Though you received and upheld the Buddha-Dharma,

You turned your backs and did not face the Dharma—

The Dharma inwardly realized and known,^[31]

Clearly taught by the Noble Eye.^[32]

Formerly, I attended upon you;

Now you are lowly spirits of celestial music.

Following what is contrary to Dharma yourselves,

You were born in a place contrary to Dharma.

I lived the household life;

Now behold my excellent virtue:

Changed from a woman into a deva-prince,

Freely enjoying the five sensual pleasures.

The children of Gautama, being reproached,

Were dejected, yet praised Gautama:^[33]

‘We^[34] must now press onward;

The deva-prince has spoken truly.’

Two among them exerted themselves,

Recollecting Gautama’s Dharma and discipline.

Knowing sensual desire to be disastrous,

They abandoned craving for sensual pleasures.

Though tightly bound by desire,

They cast it off at once,

Like elephants breaking their chains,

And transcended the Heaven of the Thirty-Three.

Indra, the devas, and Brahmā

All gathered together.

They rose above their seats,

Courageously abandoning the dust of desire.

Śakra saw them troubled;^[35]

Victorious Devas,^[36] devas above devas.

Though formerly born in a lowly state,

They now transcended the Heaven of the Thirty-Three.

Distressed, he then marveled in admiration.^[37]

At last Gopaka said:

Among humankind is the Greatly Awakened One,

The Muni who has conquered desire.^[38]

His children, through heedlessness,

Were rebuked and then attained it again.

One among those three

Was reborn among the spirits of celestial music.

Two attained the right path

And in heaven rejoiced in faculties rooted in samādhi.

You teach the Dharma in this way;

Your disciples are not deluded.

They transcend the taints and sever false doubts,

Bow to the Buddha, and master their faculties.^[39]

Because they understood all dharmas,

Those two attained further advancement.

From that state of advancement,

They were reborn in the Brahmā Heaven.

We understand this Dharma,

And therefore have come here, Great Seer!”

The Blessed One then thought: “This spirit^[40] is never obsequious or deceitful, nor does he mislead others; he is honest and straightforward. Whenever he asks a question, it is because he wishes to understand, not because he wishes to cause disturbance. The matters he now wishes to ask about are likewise of this kind. I shall teach him the profound Abhidharma.”

Having understood this, the Blessed One spoke these verses to Śakra, King of the Devas:

For happiness in this life

And happiness in lives to come,

Kauśika, ask as you wish,

According to whatever you desire.

Whether this matter or that,

I shall resolve them all.

The Blessed One granted his request,

As the Sun Deva sought the meaning of the path,

And the virtuous Vāsava inquired^[41]

In the country of Magadha.

Then Sakra, King of the Devas, said:

“World-Honored One, among devas, humans, asuras, gandharvas, rakshasas, and other kinds of beings^[42], how many fetters^[43] does each possess?”

Having heard this, the Blessed One replied:

“Kausika, devas, humans, asuras, gandharvas, rakshasas, and other kinds of beings each possess two fetters: stinginess and jealousy^[44]. Each of these kinds of beings thinks: ‘May we live without cudgels^[45], without conflict, without enmity, without anger, without contention, without fighting, and without suffering, dwelling in peace and happiness^[46].’ Although they think in this way, they still have cudgels, conflict, enmity, anger, contention, fighting, and suffering, and do not dwell in peace and happiness.”

Having heard this, Sakra, King of the Devas, said:

“It is truly so, World-Honored One! It is truly so, Well-Gone One! It is truly so, Great Seer! Devas, humans, asuras, gandharvas, rakshasas, and other kinds of beings each possess two fetters. They think: ‘May we live without cudgels, without conflict, without enmity, without anger, without contention, without fighting, and without suffering, dwelling in peace and happiness.’ Although they think in this way, they still have cudgels, conflict, enmity, anger, contention, fighting, and suffering, and do not dwell in peace and happiness. It is truly so, World-Honored One! It is truly so, Well-Gone One! It is truly so, Great Seer! I have understood the Dharma precisely as the Buddha has taught it. Through hearing the Buddha’s teaching, I have removed doubt and am no longer uncertain.”

After hearing what the Buddha had said, Sakra, King of the Devas, rejoiced and respectfully practiced it. He then asked again:

“Great Seer, what are the cause and condition of stinginess and jealousy? From what do they arise, and through what do they come to exist? Furthermore, through the absence of what cause and condition do stinginess and jealousy cease to exist?”

The Blessed One replied:

“Kausika, stinginess and jealousy have affection and aversion^[47] as their cause and affection and aversion as their condition. They arise from affection and aversion and come to exist because of affection and aversion. If there were no affection and aversion, there would be no stinginess and jealousy.”

Having heard this, Sakra, King of the Devas, said:

“It is truly so, World-Honored One! It is truly so, Well-Gone One! It is truly so, Great Seer! Stinginess and jealousy have affection and aversion as their cause and affection and aversion as their condition. They arise from affection and aversion and come to exist because of affection and aversion. If there were no affection and aversion, there would be no stinginess and jealousy. It is truly so, World-Honored One! It is truly so, Well-Gone One! It is truly so, Great Seer! I have understood the Dharma precisely as the Buddha has taught it. Through hearing the Buddha’s teaching, I have removed doubt and am no longer uncertain.”

After hearing what the Buddha had said, Sakra, King of the Devas, rejoiced and respectfully practiced it.

Sakra, King of the Devas, asked again:

“Great Seer, what are the cause and condition of affection and aversion? From what do they arise, and through what do they come to exist? Furthermore, through the absence of what cause do affection and aversion cease to exist?”

The Blessed One said:

“Kausika, affection and aversion arise with desire as their cause and desire as their condition, and come to exist because of desire^[48]. If there were no desire, there would be no affection and aversion.”

Having heard this, Sakra, King of the Devas, said:

“It is truly so, World-Honored One! It is truly so, Well-Gone One! It is truly so, Great Seer! Affection and aversion arise with desire as their cause and desire as their condition, and come to exist because of desire. If there were no desire, there would be no affection and aversion. It is truly so, World-Honored One! It is truly so, Well-Gone One! It is truly so, Great Seer! I have understood the Dharma precisely as the Buddha has taught it. Through hearing the Buddha’s teaching, I have removed doubt and am no longer uncertain.”

After hearing the Buddha’s teaching, Sakra, King of the Devas, rejoiced and respectfully practiced it.

Sakra, King of the Devas, asked again:

“Great Seer, what are the cause and condition of desire? From what does it arise, and through what does it come to exist? Through the absence of what cause does desire cease to exist?”

The Blessed One replied:

“Kausika, desire has thought^[49] as its cause and thought as its condition. It arises from thought and comes to exist because of thought. If there were no thought, there would be no desire.”

Having heard this, Sakra, King of the Devas, said:

“It is truly so, World-Honored One! It is truly so, Well-Gone One! It is truly so, Great Seer! Desire has thought as its cause and thought as its condition. It arises from thought and comes to exist because of thought. If there were no thought, there would be no desire. It is truly so, World-Honored One! It is truly so, Well-Gone One! It is truly so, Great Seer! I have understood the Dharma precisely as the Buddha has taught it. Through hearing the Buddha’s teaching, I have ended doubt, dispelled uncertainty, and am no longer hesitant.”

After hearing the Buddha’s teaching, Sakra, King of the Devas, rejoiced and respectfully practiced it.

Sakra, King of the Devas, asked again:

“Great Seer, what are the cause and condition of thought? From what does it arise, and through what does it come to exist? Furthermore, through the absence of what cause does thought cease to exist?”

The Blessed One replied:

“Kausika, thought has deliberation as its cause and deliberation as its condition. It arises from deliberation and comes to exist because of deliberation^[50]. If there were no deliberation, there would be no thought.

“Because of thought, there is desire; because of desire, there are affection and aversion; because of affection and aversion, there are stinginess and jealousy. Because of stinginess and jealousy, there arise knives and cudgels, fighting, hostility, flattery, deceit, false speech, and divisive speech, while immeasurable evil and unwholesome phenomena arise within the mind. Thus this entire great mass of suffering arises.

“If there were no deliberation, there would be no thought. If there were no thought, there would be no desire. If there were no desire, there would be no affection and aversion. If there were no affection and aversion, there would be no stinginess and jealousy. If there were no stinginess and jealousy, there would be no knives or cudgels, fighting, hostility, flattery, deceit, false speech, or divisive speech, and immeasurable evil and unwholesome phenomena would not arise within the mind. Thus this entire great mass of suffering ceases.”

Having heard this, Sakra, King of the Devas, said:

“I understand, World-Honored One! I understand, Well-Gone One! I understand, Great Seer! Thought has deliberation as its cause and deliberation as its condition. It arises from deliberation and comes to exist because of deliberation. If there were no deliberation, there would be no thought.

“It is truly so, World-Honored One! It is truly so, Well-Gone One! It is truly so, Great Seer! I have understood the Dharma precisely as the Buddha has taught it. Through hearing the Buddha’s teaching, I have ended doubt, dispelled uncertainty, and am no longer hesitant.”

After hearing the Buddha’s teaching, Sakra, King of the Devas, rejoiced and respectfully practiced it.

Sakra, King of the Devas, asked again:

“Venerable Great Seer, what is the path to the cessation of conceptual proliferation^[51]? How does a bhikkhu practice so as to proceed toward the path to the cessation of conceptual proliferation?”

The Blessed One replied:

“Câu-dực, the path to the cessation of conceptual proliferation is the Noble Eightfold Path: right view, right intention, and so forth through right concentration. Câu-dực, this is the path to the cessation of conceptual proliferation. A bhikkhu practices in this way so as to proceed toward the path to the cessation of conceptual proliferation.”

Having heard this teaching, Śakra, King of the Devas, said:

“Indeed it is so, Blessed One! Indeed it is so, Well-Gone One! Indeed it is so, Great Seer! The path to the cessation of conceptual proliferation is the Noble Eightfold Path: right view, right intention, and so forth through right concentration. Câu-dực, this is the path to the cessation of conceptual proliferation. A bhikkhu practices in this way so as to proceed toward the path to the cessation of conceptual proliferation. It is exactly so, Blessed One! It is exactly so, Well-Gone One! It is exactly so, Great Seer! I have understood according to the Dharma taught by the Buddha. Through hearing the Buddha’s teachings, I have severed doubt and am no longer uncertain.”

Having heard the Buddha’s teachings, Śakra, King of the Devas, rejoiced and respectfully put them into practice.

Śakra, King of the Devas, again asked:

“Venerable Great Seer, how many phenomena must a bhikkhu proceeding toward the path to the cessation of conceptual proliferation abandon, and how many must he practice?”

The Blessed One replied:

“Câu-dực, a bhikkhu proceeding toward the path to the cessation of conceptual proliferation must abandon three phenomena and cultivate three phenomena. What are the three? First, thought; second, speech; and third, seeking^[52].

“Câu-dực, I say that thought is of two kinds: that which should be practiced and that which should not be practiced. If a thought should not be practiced, I immediately abandon it. If a thought should be practiced, I know when it should be practiced, possessing mindfulness and wisdom so as to accomplish that thought. Speech is likewise.

“Câu-dực, I also say that seeking is of two kinds: that which should be practiced and that which should not be practiced. If a seeking should not be practiced, I immediately abandon it. If a seeking should be practiced, I know when it should be practiced, possessing mindfulness and wisdom so as to accomplish that seeking.”

Having heard this, Śakra, King of the Devas, said:

“Indeed it is so, Blessed One! Indeed it is so, Well-Gone One! Indeed it is so, Great Seer! A bhikkhu who does not proceed toward the path to the cessation of conceptual proliferation abandons three phenomena and cultivates three phenomena. What are the three? First, thought; second, speech; and third, seeking.

“The Great Seer has said that thought is of two kinds: that which should be practiced and that which should not be practiced. If a thought increases evil and unwholesome phenomena and diminishes wholesome phenomena, the Great Seer immediately abandons it. If a thought diminishes evil and unwholesome phenomena and increases wholesome phenomena, the Great Seer knows when it should be practiced, possessing mindfulness and wisdom so as to accomplish that thought.

Speech is likewise. The Great Seer has said that seeking is also of two kinds: that which should be practiced and that which should not be practiced. If a seeking increases evil and unwholesome phenomena and diminishes wholesome phenomena, the Great Seer immediately abandons it.

If a seeking diminishes evil and unwholesome phenomena and increases wholesome phenomena, the Great Seer knows when it should be practiced, possessing mindfulness and wisdom so as to accomplish that seeking.

“It is exactly so, Blessed One! It is exactly so, Well-Gone One! It is exactly so, Great Seer! I have understood according to the Dharma taught by the Buddha. Through hearing the Buddha’s teachings, I have severed doubt and am no longer uncertain.”

Having heard the Buddha’s teachings, Śakra, King of the Devas, rejoiced and respectfully put them into practice.

Śakra, King of the Devas, again asked:

“Venerable Great Seer, how many phenomena does a bhikkhu proceeding toward the path to the cessation of conceptual proliferation possess, and how many does he practice in order to guard Tùng liberation^[53]?”

The Blessed One replied:

“Câu-dực, a bhikkhu proceeding toward the path to the cessation of conceptual proliferation possesses six phenomena and practices six phenomena in order to guard Tùng liberation. What are these six phenomena? They are: the eye seeing forms, the ear hearing sounds, the nose smelling odors, the tongue tasting flavors, the body cognizing tangible objects, and the mind cognizing phenomena.

“Câu-dực, I say that the eye’s seeing of forms is of two kinds: that which should be practiced and that which should not be practiced. If the eye’s seeing of forms should not be practiced, I immediately abandon it. If the eye’s seeing of forms should be practiced, I know when it should be practiced, possessing mindfulness and wisdom so as to perfect the eye.

“Likewise, regarding the ear hearing sounds, the nose smelling odors, the tongue tasting flavors, the body cognizing tangible objects, and the mind cognizing phenomena, I also say that these are of two kinds: that which should be practiced and that which should not be practiced. If the mind’s cognition of phenomena should not be practiced, I immediately abandon it. If the mind’s cognition of phenomena should be practiced, I know when it should be practiced, possessing mindfulness and wisdom so as to perfect the mind.”

Having heard this, Śakra, King of the Devas, said:

“It is exactly so, Blessed One! It is exactly so, Well-Gone One! It is exactly so, Great Seer!

A bhikkhu proceeding toward the path to the cessation of conceptual proliferation possesses six phenomena and practices six phenomena in order to guard Tùng liberation. What are these six phenomena? They are: the eye seeing forms, the ear hearing sounds, the nose smelling odors, the tongue tasting flavors, the body cognizing tangible objects, and the mind cognizing phenomena.

The Great Seer has said that the eye’s seeing of forms is of two kinds: that which should be practiced and that which should not be practiced. If seeing with the eye increases evil and unwholesome phenomena and diminishes wholesome phenomena, the Great Seer immediately abandons it. If the eye’s seeing of forms diminishes evil and unwholesome phenomena and increases wholesome phenomena, the Great Seer knows when it should be practiced, possessing mindfulness and wisdom so as to perfect the eye.

Likewise, regarding the ear hearing sounds, the nose smelling odors, the tongue tasting flavors, the body cognizing tangible objects, and the mind cognizing phenomena, these are also of two kinds: that which should be practiced and that which should not be practiced. If the mind’s cognition of phenomena increases evil and unwholesome phenomena and diminishes wholesome phenomena, the Great Seer immediately abandons it. If the mind’s cognition of phenomena diminishes evil and unwholesome phenomena and increases wholesome phenomena, the Great Seer knows when it should be practiced, possessing mindfulness and wisdom so as to perfect the mind.

It is exactly so, Blessed One! It is exactly so, Well-Gone One! It is exactly so, Great Seer!

I have understood according to the Dharma taught by the Buddha. Through hearing the Buddha’s teachings, I have severed doubt, dispelled perplexity, and am no longer uncertain.”

Having heard the Buddha’s teachings, Śakra, King of the Devas, rejoiced and respectfully put them into practice.

Śakra, King of the Devas, again asked:

“Venerable Great Seer, while the life faculty of a bhikkhu proceeding toward the path to the cessation of conceptual proliferation endures for even a single moment, how many phenomena must he abandon and how many must he cultivate?”

The Blessed One taught:

“Câu-dực, while the life faculty of a bhikkhu proceeding toward the path to the cessation of conceptual proliferation endures for even a single moment, he must also abandon three phenomena and cultivate three phenomena. What are these three phenomena? First, joy; second, sorrow; and third, equanimity^[54].

“Câu-dực, I say that joy is of two kinds: that which should be practiced and that which should not be practiced. If a joy should not be practiced, I immediately abandon it. If a joy should be practiced, I know when it should be practiced, possessing mindfulness and wisdom so as to accomplish that joy. Sorrow is likewise.

“Câu-dực, I also say that equanimity is of two kinds: that which should be practiced and that which should not be practiced. If an equanimity should not be practiced, I immediately abandon it. If an equanimity should be practiced, I know when it should be practiced, possessing mindfulness and wisdom so as to accomplish that equanimity.”

Having heard this, Śakra, King of the Devas, said:

“Thus it is, Blessed One! Thus it is, Well-Gone One! Thus it is, Great Seer!

A bhikkhu who sets out upon the path to the cessation of conceptual proliferation must, while his life and body endure, even for a single moment, abandon three qualities and practice three qualities. What are the three? The first is joy, the second sorrow, and the third equanimity.

The Great Seer has said that joy is of two kinds: that which should be practiced and that which should not be practiced. If joy increases evil, unwholesome qualities and diminishes wholesome qualities, it should immediately be abandoned. If joy diminishes evil, unwholesome qualities and increases wholesome qualities, one knows when it should be practiced and, with mindfulness and wisdom, accomplishes that joy.

Sorrow is likewise. The Great Seer has also said that equanimity is of two kinds: that which should be practiced and that which should not be practiced. If equanimity increases evil, unwholesome qualities and diminishes wholesome qualities, it should immediately be abandoned.

If equanimity diminishes evil, unwholesome qualities and increases wholesome qualities, one knows when it should be practiced and, with mindfulness and wisdom, accomplishes that equanimity. Thus it is, Blessed One! Thus it is, Well-Gone One!

Thus it is, Great Seer! I have understood the Dharma as taught by the Buddha. Having heard the Buddha’s teachings, I have severed doubt and dispelled perplexity, and I no longer hesitate.”

Having heard the Buddha’s teaching, Śakra, King of the Devas, rejoiced and respectfully practiced it.

Śakra, King of the Devas, asked again:

“Great Seer, do all śramanas and brahmins hold the same doctrine, seek the same goal, have the same preference, delight in the same happiness, and have the same aspiration?^[55]”

The Buddha said:

“Kauśika, not all śramanas and brahmins hold the same doctrine, seek the same goal, have the same preference, delight in the same happiness, or have the same aspiration.”

Śakra, King of the Devas, asked again:

“Great Seer, for what reason do all śramanas and brahmins not hold the same doctrine, seek the same goal, have the same preference, delight in the same happiness, or have the same aspiration?”

The Blessed One replied:

“Kauśika, this world contains many kinds of elements, immeasurable elements.^[56] Having come to know one particular element, a person then, on the basis of that element and according to his own capacity, makes the one-sided declaration: ‘This alone is true; everything else is false.’ Kauśika, it is for this reason that all śramanas and brahmins do not hold the same doctrine, seek the same goal, have the same preference, delight in the same happiness, or have the same aspiration.”

Having heard this, Śakra, King of the Devas, said:

“Thus it is, Blessed One! Thus it is, Well-Gone One! Thus it is, Great Seer! This world contains many kinds of elements, immeasurable elements. Having come to know one particular element, a person then, with regard to that element and according to his own capacity, makes the one-sided declaration: ‘This alone is true; everything else is false.’ Great Seer, it is for this reason that all śramanas and brahmins do not hold the same doctrine, seek the same goal, have the same preference, delight in the same happiness, or have the same aspiration. Thus it is, Blessed One! Thus it is, Well-Gone One! Thus it is, Great Seer! I have understood the Dharma as taught by the Buddha. Having heard the Buddha’s teachings, I have severed doubt and dispelled perplexity, and I no longer hesitate.”

Having heard the Buddha’s words, Śakra, King of the Devas, rejoiced and respectfully practiced them.

Śakra, King of the Devas, asked again:

“Great Seer, do all śramanas and brahmins attain the ultimate, ultimate purity, the ultimate holy life, and the consummation of the ultimate holy life?^[57]”

The Blessed One replied:

“Kauśika, it is not necessarily the case that all śramanas and brahmins attain the ultimate, ultimate purity, the ultimate holy life, and the consummation of the ultimate holy life.”

Śakra, King of the Devas, said:

“Great Seer, for what reason is it not necessarily the case that all śramanas and brahmins attain the ultimate, ultimate purity, the ultimate holy life, and the consummation of the ultimate holy life?”

The Blessed One replied:

“Kauśika, if any śramana or brahmin has not fully and rightly attained liberation of mind through the supreme exhaustion of craving,^[58] that person does not attain the ultimate, ultimate purity, the ultimate holy life, or the consummation of the ultimate holy life.

“Kauśika, if any śramana or brahmin has fully and rightly attained liberation of mind through the supreme exhaustion of craving, that person attains the ultimate, ultimate purity, the ultimate holy life, and the consummation of the ultimate holy life.”

Śakra, King of the Devas, said:

“Thus it is, Blessed One! Thus it is, Well-Gone One! Thus it is, Great Seer! If any śramana or brahmin has not fully and rightly attained liberation of mind through the supreme exhaustion of craving, that person does not attain the ultimate, ultimate purity, the ultimate holy life, or the consummation of the ultimate holy life.

“Great Seer, if any śramana or brahmin has fully and rightly attained liberation of mind through the supreme exhaustion of craving, that person attains the ultimate, ultimate purity, the ultimate holy life, and the consummation of the ultimate holy life. Thus it is, Blessed One! Thus it is, Well-Gone One! Thus it is, Great Seer! I have understood the Dharma as taught by the Buddha. Having heard the Buddha’s teachings, I have severed doubt and dispelled perplexity, and I no longer hesitate.”

Having heard the Buddha’s words, Śakra, King of the Devas, rejoiced and respectfully practiced them.

Śakra, King of the Devas, said again:

“Great Seer, for a long time I have been pierced by the thorn of doubt, but today the Blessed One has drawn it out. Why is this? Because the Tathagata is the Unattached One, the Perfectly Enlightened One.”

The Blessed One asked:

“Kauśika, do you recall ever having asked śramanas and brahmins such a question in the past?”

Śakra, King of the Devas, replied:

“Blessed One, may the Great Seer know this for himself. Great Seer, the devas of the Thirty-Three would gather in the Dharma Hall, all filled with sorrow and distress, and often lament: ‘If we could encounter the Tathagata, the Unattached One, the Perfectly Enlightened One, we would certainly go to pay homage to him.’ Great Seer, however, we did not encounter the Tathagata, the Unattached One, the Perfectly Enlightened One, and so we fully indulged in the pleasures and merits of the five sensual desires.^[59]

“Great Seer, we were heedless. After living heedlessly, a deva of great majestic power died in that most exquisite place. Great Seer, when I saw that deva of great majestic power die in that most exquisite place, I became utterly disenchanted, and the hairs of my body stood on end: ‘May I not die here so soon.’

“Great Seer, because of this disenchantment and this sorrow, whenever I saw a śramana or brahmin dwelling in a secluded forest, deep in the woods, beneath a tree, delighting in a high mountain slope—silent and still, remote, free from disturbances, without a human shadow, conducive to quiet meditation—after seeing him delighting in seclusion, meditating in tranquility, and dwelling securely and blissfully, I thought, ‘This must be the Tathagata, the Unattached One, the Perfectly Enlightened One,’ and immediately went to pay homage to him.

“He did not know me, so he asked: ‘Who are you?’

“At that time I replied: ‘Great Seer, I am Śakra, King of the Devas. Great Seer, I am Śakra, King of the Devas.’

“He asked again: ‘I have seen a Śakra before, and I have also seen the lineage of Śakra. For what reason are you called Śakra? For what reason is it called the lineage of Śakra?’”

“I then replied, ‘Great Immortal, if anyone comes and asks me such a question, I answer according to my ability and strength.^[60] Therefore, I am called Shakra.’

“He then asked, ‘If we question Shakra according to the matter at hand, will Shakra likewise answer us according to that matter?’

“He questioned me, but I did not question him. He took refuge in me, but I did not take refuge in him.

“Great Immortal, from those shramanas and brahmins I obtained no instruction in the proper discipline whatsoever; how much less could I have asked them such questions?”

Then Shakra, King of the Devas, spoke these verses:

Shakra^[61] went forth, went forth;

Thus did Shakra often say.

With thoughts intent on seclusion,

To dispel doubts and uncertainties,

For a long time I journeyed through the world,

Seeking the Tathagata.

Seeing shramanas and brahmins

Sitting quietly in remote places,

I thought them Fully Awakened Ones;

I approached, made offerings, and paid homage:

‘How may one attain advancement?’

Thus did I question them,

But though questioned, they gave no answer

Concerning the noble path and its traces.

Now, O Blessed One, for my sake,

Whatever doubts may be in my mind,

Whatever I remember and contemplate,

And whatever the mind undertakes—

Knowing the hidden and the manifest mind,

Declare them through the Noble Eye.

Revered Buddha, the Teacher of the Way,

Revered Unattached Muni,

Revered One who has severed the fetters,

Who delivers himself and delivers others.

Foremost among the awakened;

Supreme Guide among those who guide;

Most wondrously serene among the serene;

Great Immortal, who delivers himself and others.

Therefore, I bow to the Great Hero;

I prostrate before the Supreme Person,

Who has utterly severed the thorns of sensual craving;

I respectfully bow to the Sun-Bodied One.

The Blessed One then asked:

“Kauśika, do you remember having formerly attained such seclusion and such joy,^[62] that is, having attained the joy of the Dharma through me?”

Shakra, King of the Devas, replied:

“Blessed One, may the Great Immortal know this for himself.

“Great Immortal, once in the past, the devas and asuras fought one another. Great Immortal, while the devas and asuras were fighting, I thought, ‘May the devas prevail and defeat the asuras. May all the food of the devas and the food of the asuras be left for the devas of the Heaven of the Thirty-Three to enjoy.’

“Great Immortal, when the devas fought the asuras, the devas prevailed and defeated the hosts of asuras. All the food of the devas and the food of the asuras was enjoyed by the devas of the Heaven of the Thirty-Three.

“Great Immortal, at that time there was seclusion and there was joy, but they were mingled with swords and clubs, the forming of enmities, strife, and hostility. There was no attainment of supernormal powers, no realization of the path to awakening, and no attainment of nirvana.

“Great Immortal, the seclusion and joy attained today are not mingled with swords and clubs, the forming of enmities, strife, or hostility. They lead to the attainment of supernormal powers, the realization of the path to awakening, and the attainment of nirvana.”

The Blessed One asked:

“Kauśika, through what have you attained seclusion and joy? Is it through me that you have attained the joy of the Dharma?”

Shakra, King of the Devas, replied:

“Great Immortal, I thought, ‘When I pass away from here, may I be born among human beings. There, may I be born into a family of immense wealth and nobility, possessing countless riches, property, and livestock beyond reckoning, abundantly endowed with estates and provisions of every kind—whether a noble Kshatriya family, a noble Brahmin family, or some other family of immense wealth and nobility, possessing countless riches, property, and livestock beyond reckoning, abundantly endowed with estates and provisions of every kind.

Having been born into such a family, may I possess fully developed faculties and gain faith in the Dharma and discipline taught by the Tathagata. Having gained faith, may I shave off my hair and beard, don the kāṣāya robe, faithfully leave the household life, go forth into homelessness, and train in the path and in wisdom. Having trained in wisdom, if I attain wisdom, I shall realize ultimate wisdom and reach its final boundary.

If, after training in wisdom, I do not attain the ultimate wisdom for which I trained, then afterward may I become one among the devas of great merit, majestic and awe-inspiring in appearance, brilliantly radiant, exceedingly powerful, dwelling securely and blissfully in a celestial palace, and born in the highest realm. May I be born among them.’”

Then Shakra, King of the Devas, spoke these verses:

Casting off this celestial body,

I shall be born among humankind;

I shall enter the womb without delusion,

Joyfully following my aspiration.

When my body has fully matured,

Upright, I shall cultivate the noble path,

Perfectly practice the holy life,

And live joyfully on alms.

“And after training in wisdom, if I attain wisdom, I shall realize ultimate wisdom and reach its final boundary. If, while training in wisdom and after completing that training, I attain wisdom but do not realize ultimate wisdom, I shall become a supremely wondrous deva, renowned among all devas—that is, I shall be born in the Akaniṣṭha Heaven. Great Immortal, I aspire to attain the state of a non-returner. Great Immortal, I have now attained stream-entry.”

The Blessed One asked:

“Kauśika, through what have you attained this most excellent, supremely exalted, and exceedingly vast distinction,^[63] so that you can declare of yourself that you have attained stream-entry?”

Then Shakra, King of the Devas, replied in verse:

I revere no other

Beyond the Blessed One’s domain.

I have attained the unsurpassed distinction,

Never before known in this realm.

Great Immortal, as I sit here,

In this very celestial body,

My lifespan is thereby increased—

With my own eyes I see it thus.

When this Dharma was spoken, Shakra, King of the Devas, became free from dust and defilement, and the Dharma-eye concerning all dharmas arose in him. Eighty thousand devas likewise became free from dust and defilement, and the Dharma-eye concerning all dharmas arose in them. At that time, Shakra, King of the Devas, saw the Dharma, attained the Dharma, and awakened to the pure Dharma. He had severed doubt, no longer revered another, no longer depended on another, and had no further hesitation. Having become established in the fruit of realization and attained fearlessness concerning the Buddha’s teaching, he rose from his seat, bowed his head at the Buddha’s feet, and said:

“Blessed One, I now take refuge in the Buddha, the Dharma, and the Sangha of bhikshus. May the Blessed One accept me as a lay disciple. From this day until the end of my life, I take refuge until my life comes to an end.”

Then Shakra, King of the Devas, praised Pañcaśikha, son of the gandharva:

“Excellent! Excellent, Pañcaśikha! You have greatly benefited me. Why is this? Because of you, the Buddha emerged from samādhi. You first caused the Blessed One to emerge from samādhi, thereby enabling me afterward to have an audience with him. Pañcaśikha, after we return from here, I shall give you Bhadrā Sūryavarcas, the daughter of the gandharva king Tumburu, in marriage. I shall also give you the native realm of that gandharva king and invest you as king of the gandharvas.^[64]”

Then Shakra, King of the Devas, addressed the devas of the Heaven of the Thirty-Three:

“Come here, all of you! If in the past we formerly dwelt as Brahmā devas in the Brahmā heaven and three times respectfully paid homage and rendered service to the Brahmā king, then now let all of you respectfully pay homage and render service to the Blessed One. Why is this? Because the Blessed One is Brahmā; he is the Brahmā who brings forth the most honored ones. Of beings already born, beings now existing, and beings yet to be, whatever Brahmā knows, he knows entirely; whatever Brahmā can see, he sees entirely.”

Then Shakra, King of the Devas, the devas of the Heaven of the Thirty-Three, and Pañcaśikha, son of the gandharva—if they had formerly dwelt as Brahmā devas in the Brahmā heaven and three times respectfully paid homage and rendered service to Brahmā—now all directed that reverence, homage, and service toward the Blessed One, bowing their heads before the Tathagata, the Unattached One, the Fully and Perfectly Awakened One.

At that time, the Heavenly King Sakka, the devas of the Thirty-Three, and Pañcasikha the celestial musician once again reverently paid homage to the Blessed One. Bowing their heads at the Buddha’s feet, they circumambulated him three times and then suddenly vanished from that place and were no longer seen.

Then Brahmā, majestic in form and brilliantly radiant, as dawn approached, went to the Buddha, bowed his head at the Buddha’s feet, and stood to one side. He addressed the Blessed One in verse:

Because he brings abundant benefit,

Because he benefits what is meaningful, he is a “deva.”

The Worthy One in Magadha

Was questioned by Vāsava.

“When the Great Seer taught this Dharma, the Heavenly King Sakka became free from dust and defilement, and the Dharma-eye concerning all phenomena arose in him; and eighty thousand devas likewise became free from dust and defilement, and the Dharma-eye concerning all phenomena arose in them.”

Then the Blessed One said to Brahmā:

“It is indeed so! It is indeed so! It is just as Brahmā has said:

Because he brings abundant benefit,

Because he benefits what is meaningful, he is a “deva.”

The Worthy One in Magadha

Was questioned by Vāsava.

“O Brahmā, when I taught the Dharma, the Heavenly King Sakka became free from dust and defilement, and the Dharma-eye concerning all phenomena arose in him; and eighty thousand devas likewise became free from dust and defilement, and the Dharma-eye concerning all phenomena arose in them.”

Thus spoke the Buddha. Having heard the Buddha’s teaching, the Heavenly King Sakka, the devas of the Thirty-Three, Pañcasikha the celestial musician, and Great Brahmā rejoiced and respectfully put it into practice.

Notes:

^[01] Chinese text, fascicle. Corresponds to Pāli D. 21 Sakkapañha-sutta. Separate Chinese translations: No.1⁽¹⁴⁾, Dīrgha Āgama Sūtra No. 14, “Sakka’s Questions”; No.15, The Sūtra of the Questions Asked by Śakra, translated by Faxian of the Song dynasty; cf. No.203, Saṃyukta Ratnapiṭaka Sūtra No. 73, “The Sūtra on the Circumstances of Śakra’s Questions,” translated in the Yuan Wei dynasty by Kekaya and Dharmakṣema (Taishō 4, p. 476).

^[02] Ma-kiệt-đà 摩竭陀; Pāli: Magadha. Vương xá thành 王舍城; Pāli: Rājagaha. Nại lâm 奈林; No.1⁽¹⁴⁾: Am-bà; Pāli: Ambasasaiḍa. Nhân-đà-la thạch thất 因陀羅石室; No.1⁽¹⁴⁾: Nhân-đà-sa-la khốt (grotto); Pāli: Indasāla-gūha. Bệ-đà-đề 鞞陀提; No.1⁽¹⁴⁾: Ty-đà Mountain; Pāli: Vediyaka.

^[03] Heavenly King Sakka 天王釋, or Heavenly Lord Sakka 天帝釋; Pāli: Sakka devānam inda.

^[04] Pañcasikha the celestial musician 五結樂子; also commonly called Ngũ Kế 五髻 (five topknots). No.14 calls him Ban-giá-dực, the music-bearing deity. No.15: Ngũ Kết, prince of the gandharvas. He received this name because, when born in the human realm, he wore his hair in five knots upon his head as a child. Pāli: Pañcasikha Gandhabbaputta, a gandharva who played a stringed lute.

^[05] Lapis lazuli lute 琉璃琴. Pāli: Beluvapaṇḍuvīṇā: a musical instrument originally belonging to Māra.

^[06] Verses associated with sensual desire, verses associated with nāgas, verses associated with śramaṇas, and verses associated with arhats 欲, 龍, 沙門, 阿羅訶相應偈. Pāli: buddhūpasaṃhitā dhammūpasaṃhitā saṅghūpasaṃhitā arahantūpasaṃhitā kāmūpasaṃhitā, concerning the Buddha, the Dharma, the Sangha, arhats, and sensual desire.

^[07] Chinese: Hiền 賢. No.1⁽¹⁴⁾: Bạt-đà; Pāli: Bhaddā, daughter of Timbaru, the celestial king of musicians.

^[08] Chinese: nguyệt cập Đam-phù-lâu 月及耽浮樓. Pāli: (…) Timbaraṃ Suriyavaccase, Timbara (her father), and she who was radiant like the sun.

^[09] Chinese: kim túc sa 金粟沙. Pāli: kiñjakkha, lotus filaments or lotus stamens.

^[10] Chinese: nāga-elephant 龍象.

^[11] Pāli: amataṃ muni jigīsāno, (like) an ascetic aspiring to immortality (or ambrosia).

^[12] Here the term muni refers generally to hermits or ascetics, not exclusively to Śākyamuni Buddha. See also the note above.

^[13] In the original text: making offerings to those free from attachment.

^[14] Kinsman of the Sun 日之親. Pāli: Ādicca-bandhu, kinsman of the sun, referring to the Śākya Sage; according to tradition, the Śākya clan descended from the Sun.

^[15] Great Seer 大仙人. Pāli: Mahesi. This refers to the Buddha.

^[16] Uất-bệ-la 鬱鞞羅. Pāli: Uruvela, the name of a village south of the place of enlightenment.

^[17] Ni-liên-thiền River 尼連禪河. Pāli: Nerañjarā, a tributary of the Ganges, about one mile from the place where the Buddha attained enlightenment.

^[18] A-xà-hòa-la-ni-câu-loại 阿闍惒羅尼拘類. Pāli: Ajapāla-Nigrodha, namely, the bodhi tree.

^[19] Đam-phù-lâu, King of Music 耽浮樓樂王. Pāli: Timbaru-Gandhabba-rāja, the deity of music (king of the gandharvas) named Timbaru.

^[20] Hiền Nguyệt Sắc 賢月色. Pāli: Bhaddā Suriya-vaccasā, Bhaddā, radiant like the sun.

^[21] The deva named Kết Ma-đâu-lệ, son of the charioteer 天名結摩兜麗御車子. No.1⁽¹⁴⁾: Thi-hán-đà, son of the great celestial general; Pāli: Sikkhaṇḍī nāma Mātalissa saṭthāhakassa putto, Sikkhandi, who was the son of the divine charioteer Mātali.

^[22] Câu-dực 拘翼, also called Kiêu-thi-ca. Pāli: Kosiya, an epithet of the Heavenly Lord Sakka.

^[23] Stone crag 石巖. Pāli: Salaḷāgāra, a house (agāra) with salaḷa trees (a fragrant species of tree) before its entrance (does the Chinese text read Sela-lagāra?). No.1⁽¹⁴⁾: at the house of a brahmin.

^[24] Thousand-elephant chariot 千象車. No.1⁽¹⁴⁾: the excellent thousand-spoked celestial chariot, a precious chariot with wheels of a thousand spokes.

^[25] Bệ-sa-môn 鞞沙門, or Tì-sa-môn. Pāli: Vessavaṇa, the Heavenly King Vaishravana, chief of the Four Great Heavenly Kings.

^[26] Bàn-xà-na 槃闍那. Pāli: Bhuñjatī (Wondrous Arm).

^[27] Cù-tỳ, the Śākya maiden 瞿毗釋女. Pāli: Gopikā nāma Sakya-dhitā.

^[28] The deva son Cù-bà 瞿婆天子. Pāli: Gopako devaputto.

^[29] Palace of music and entertainment 伎樂宫. Pāli: Gandhabbakāya, a member of the Heavenly Lord Sakka’s musical company.

^[30] Original Chinese: dữ nhãn Ưu-bà-di 與眼優婆夷. Pāli: upāsikā cakkhumato ahosi, I was formerly an upāsikā, a female disciple of the One Possessed of Vision, namely, the Buddha.

^[31] Original Chinese: phản bối bất hướng pháp 反背不向法, the Dharma turns inward and is not directed outward. Pāli: paccattaṃ veditabbo hi dhammo.

^[32] Original Chinese: thị nhãn giác thiện thuyết 是眼覺善說. Pāli: sudesito cakkhumatānubuddho, that Dharma was well taught by the Awakened One possessed of vision.

^[33] Pāli: te coditā Gotama-sāvakena saṃvegam āpāduṃ samecca Gopakaṃ, “they were rebuked for being disciples of Gotama; finally, they agreed with Gopaka (and spoke as follows)…”

^[34] “We,” the words of the deva sons who were rebuked by Cù-bà.

^[35] Pāli: Te disvā samvegam (...), (Sakka), after seeing the devas present become distressed (because they had been surpassed on the spot).

^[36] Victorious Deva 勝天, referring to the Heavenly Lord Sakka. Pāli: Devabhibhū.

^[37] Words of wondrous stillness 妙息言 (solemn, subdued words). Pāli: vaco nisamma, reflecting deeply upon the words (of rebuke). In the Chinese text, it is read as nisama (wondrous stillness, becoming completely calm), rather than nisamma (reflecting deeply).

^[38] Original Chinese: knowing desire 知欲. Pāli: kāmābhibhū, one who has conquered sensual desire.

^[39] Victorious Subduer of the Faculties 勝伏根. Pāli: buddhaṃ namassāma jinaṃ janidṃ, “we pay homage to the Buddha, the Victor over all beings.” In the Chinese text, Janinda, lord of living beings, is understood as follows: jana (living beings) = jita, conquered; and inda (lord of devas) = indriya, faculty (capacity or sense faculty).

^[40] Chinese: this demon 此鬼. Pāli: ayaṃ yakkho, this yakṣa demon. The Heavenly Lord Sakka is also often called a yakkha. Yakkha is sometimes an honorific also used in praise of the Buddha, as in M.56 (p.386): (....) buddhasa (....) anupalittassa āhuneyya yakkhassa, the Buddha (....), the undefiled Yakkha, worthy of offerings.

^[41] Bà-sa-bà 婆娑婆. Pāli: Vāsava, another name of the Heavenly Lord Sakka. See note 21, discourse 131.

^[42] Various kinds of bodies 種種身. Pāli: Putthukāyā, the bodies of ordinary people.

^[43] Fetters 結. Pāli: saṃyojana, referring to the afflictions that bind.

^[44] Stinginess and jealousy 慳嫉. Pāli: issā-macchariya. In the Pāli version, Sakka asks through what fetter (kiṃ samyojanā) beings give rise to hostility (savera). The Buddha answers accordingly. The other two versions are also similar to the Pāli version. Perhaps this Chinese version is a close translation, because the question of Śakra, Lord of the Devas, is indefinite.

^[45] Chinese: without cudgels 無丈. Pāli: adaiḍā, without warfare or mutual aggression.

^[46] In the other versions, Śakra, Lord of the Devas, had already asked a similar question.

^[47] Loved and unloved 愛不愛. Pāli: Piyāppiya, lovable and unlovable, love and hate.

^[48] Pāli: chanda: desire.

^[49] Thought 念, also commonly called applied thought 尋. Pāli: vitakka. No.1⁽¹⁴⁾: Craving arises from perception; Pāli: chando (...) vitakkanidāno, desire has applied thought 尋 as its cause, that is, seeking or investigative thinking.

^[50] Volition 思. The Pāli version: papañca-saññā-saṅkhā, conceptual proliferation and delusive perception.

^[51] The path of practice for the cessation of conceptual proliferation 滅戲道跡. Pāli: papañca-saññā-saṅkhā-nirodha-gāmini-patipadā, the practice or cultivation leading to the eradication of conceptual proliferation and delusive perception.

^[52] Thought, speech, and seeking 念言求; No.1⁽¹⁴⁾: speech, perception, and seeking 口想求. The Pāli does not mention these and replaces them with somanassa, domanassa, upekkha: joy, sorrow, and equanimity. In the Chinese version, these three qualities are given in answer to another question below. See note 54 below.

^[53] That is, individual liberation (disciplinary restraint), or Prātimokṣa.

^[54] Pāli: somanassa, domanassa, upekkha; see note 52 above.

^[55] Holding one doctrine, one desire, one affection, one delight, and one intention 同一說, 同一欲, 同一愛, 同一樂, 同一意. Pāli: ekantavādā ekantasīlā ekantachandā ekanta-ajjhosānā ti? Holding one doctrine, one moral discipline, one aspiration, and one direction of purpose.

^[56] Pāli: anekadhātu-nānādhātu, innumerable distinct classes of elements.

^[57] Pāli: accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā ti? “Having one ultimate end, one security, one holy life, and one goal.”

^[58] Pāli: taṇhāsaṃkhaya-vimutta, liberation through the exhaustion of craving, or liberation through the complete cessation of thirsting desire.

^[59] The five attributes of sensual desire. Pañca kāma-guṇā, the five qualities, or characteristics, of sensual desire.

^[60] According to his ability, according to his strength. A definition of the word sakka, whose literal meaning is “ability.”

^[61] That is, Śakra, Lord of the Devas.

^[62] Chinese: attaining release and attaining joy. Pāli: veda-paṭilābha, somanassa-paṭilābha, obtaining a feeling of exhilaration and joy.

^[63] Differing descent 差降, here perhaps referring to successive rebirths.

^[64] That is, he was appointed king of the gandharvas.

135. THE DISCOURSE TO SIGĀLA^[1]

Thus have I heard:

At one time the Buddha was journeying in the city of Rājagṛha, in the Nhiêu-hà-mô Grove^[02].

At that time, in the city of Rājagṛha, there was the son of a householder named Sigāla^[03]. As his father was approaching death, he left him instructions concerning the six directions, earnestly admonishing and teaching him:

“Sigāla! After I die, you must join your palms and bow to the six directions, saying: ‘If there are any beings in the eastern direction, I wholeheartedly honor, make offerings to, bow to, and serve those beings. After I have wholeheartedly honored, made offerings to, bowed to, and served those beings, those beings in turn wholeheartedly honor, make offerings to, bow to, and serve me.

“‘Likewise, if there are any beings in the southern direction, the western direction, the northern direction, above, or below, I wholeheartedly honor, make offerings to, bow to, and serve those beings. After I have wholeheartedly honored, made offerings to, bowed to, and served those beings, those beings in turn wholeheartedly honor, make offerings to, bow to, and serve me.’”

Sigāla, the householder’s son, having heard his father’s instruction, replied:

“I shall respectfully follow my father’s instruction.”

After his father died, every morning at daybreak Sigāla bathed, put on a new soma robe^[04], took fresh kuśa leaves^[05] in his hand, went to the riverbank, joined his palms, and bowed to the six directions:

“If there are any beings in the eastern direction, I wholeheartedly honor, make offerings to, bow to, and serve those beings. After I have wholeheartedly honored, made offerings to, bowed to, and served those beings, those beings in turn wholeheartedly honor, make offerings to, bow to, and serve me.

“Likewise, if there are any beings in the southern direction, the western direction, the northern direction, above, or below, I wholeheartedly honor, make offerings to, bow to, and serve those beings. After I have wholeheartedly honored, made offerings to, bowed to, and served those beings, those beings in turn wholeheartedly honor, make offerings to, bow to, and serve me.”

Then, when the night had passed and early morning had come, the Blessed One donned his robe, took up his bowl, and entered the city of Rājagṛha to seek alms. While the Blessed One was entering the city of Rājagṛha to seek alms, he saw from afar Sigāla, the householder’s son, who at daybreak had bathed, put on a new soma robe, taken fresh kuśa leaves in his hand, gone to the riverbank, joined his palms, and bowed to the six directions:

Seeing this, the Blessed One approached and asked Sigāla, the householder’s son:

“Householder’s son, from which śramaṇa or brahmin have you received instruction? Who taught you to honor, make offerings to, bow to, and serve the six directions? Why do you bathe every morning, put on a new soma robe, take fresh kuśa leaves in your hand, go to the riverbank, join your palms, and bow to the six directions, saying:

“‘If there are any beings in the eastern direction, I wholeheartedly honor, make offerings to, bow to, and serve those beings. After I have wholeheartedly honored, made offerings to, bowed to, and served those beings, those beings in turn wholeheartedly honor, make offerings to, bow to, and serve me.

Sigāla, the householder’s son, replied:

“Blessed One, no śramaṇa or brahmin taught me this. Blessed One, as my father was approaching death, he left me instructions concerning the six directions, earnestly admonishing and teaching me: ‘Sigāla! After I die, you must join your palms and bow to the six directions, saying: “If there are any beings in the eastern direction, I wholeheartedly honor, make offerings to, bow to, and serve those beings. After I have wholeheartedly honored, made offerings to, bowed to, and served those beings, those beings in turn wholeheartedly honor, make offerings to, bow to, and serve me.”

"'In the same way, in the south, west, north, above, and below, if there are any sentient beings, I wholeheartedly honor, make offerings to, bow to, and venerate those sentient beings. After I have wholeheartedly honored, made offerings to, bowed to, and venerated those sentient beings, they in turn wholeheartedly honor, make offerings to, bow to, and venerate me.'

"Blessed One, in obedience to my father's dying instructions, I honor, make offerings, bow, and pay homage. Early each morning, I bathe, put on fresh soma garments, take fresh kusha grass in my hand, and go to the riverbank. With palms joined, I bow to the six directions, saying: 'If there are any sentient beings in the east, I wholeheartedly honor, make offerings to, bow to, and venerate those sentient beings. After I have wholeheartedly honored, made offerings to, bowed to, and venerated those sentient beings, they in turn wholeheartedly honor, make offerings to, bow to, and venerate me.

After hearing this, the Blessed One said:

"Householder's son, I teach that there are six directions; I do not say that there are none.^[06] Householder's son, if one clearly discerns the six directions and abandons evil and unwholesome deeds in the four directions, that person is worthy of honor and respect in this very life. After the breakup of the body and the end of life, one will certainly be reborn in a good destination, in a heavenly realm. Householder's son, sentient beings have four kinds of karma and four kinds of defilement.^[07] What are the four? Householder's son, killing living beings is one kind of karma and one kind of defilement of sentient beings; taking what is not given, sexual misconduct, and false speech are each one kind of karma and one kind of defilement of sentient beings."

Then the Blessed One spoke this verse:

Killing living beings and stealing,

Sexual misconduct with another's wife,

And speech that is untrue—

The wise do not praise these.

"Householder's son, through four things a person incurs many offenses. What are the four? They are following desire, following anger, following fear, and following delusion.^[08]"

Then the Buddha taught another verse:

Desire, anger, fear, and delusion;

Committing evil, unlawful deeds,

One's good name will surely wane,

Like the moon approaching its dark phase.

"Householder's son, through four things a person gains much merit. What are the four? They are not following desire, not following anger, not following fear, and not following delusion."

Then the Blessed One taught this verse:

Abandoning desire, without anger or fear,

Free from delusion, practicing in accord with Dharma;

One's good name becomes complete,

Like the moon gradually waxing full.

"Householder's son, one who seeks wealth should understand six wrong paths.^[09] What are the six? First, seeking wealth through every kind of gambling and amusement^[10] is contrary to Dharma. Second, seeking wealth while roaming about at improper times^[11] is contrary to Dharma. Third, seeking wealth while addicted to drinking is contrary to Dharma. Fourth, seeking wealth while associating with evil friends is contrary to Dharma. Fifth, seeking wealth while addicted to music and entertainment is contrary to Dharma. Sixth, seeking wealth while habitually indolent is contrary to Dharma.

"Householder's son, one should understand that gambling and gaming bring six calamities. What are the six? First, winning^[12] gives rise to enmity. Second, losing gives rise to shame. Third, falling into debt^[13] makes one sleep uneasily. Fourth, it causes one's enemies to rejoice. Fifth, it causes one's relatives to worry. Sixth, when one speaks among an assembly, no one trusts or heeds one's words. Householder's son, a gambler does not attend to his livelihood. When one does not attend to one's livelihood, one's undertakings do not succeed. Wealth not yet acquired cannot be acquired, while wealth already possessed is increasingly depleted.

"Householder's son, one should understand that roaming about at improper times brings six calamities. What are the six? First, one does not protect oneself. Second, one does not safeguard one's property. Third, one does not protect one's wife and children. Fourth, one becomes an object of suspicion.^[14] Fifth, one encounters many sufferings and misfortunes.^[15] Sixth, one is slandered by others.^[16] Householder's son, one who roams about at improper times does not attend to his livelihood. When one does not attend to one's livelihood, one's undertakings do not succeed. Wealth not yet acquired cannot be acquired, while wealth already possessed is increasingly depleted.

"Householder's son, one should understand that addiction to drinking brings six calamities. What are the six? First, one's present wealth is lost. Second, the body suffers many illnesses. Third, quarrels increasingly multiply. Fourth, one reveals one's secrets. Fifth, one's reputation is damaged. Sixth, one loses one's intelligence and becomes foolish. Householder's son, one addicted to drinking cannot attend to his livelihood. When one does not attend to one's livelihood, one's undertakings do not succeed. Wealth not yet acquired cannot be acquired, while wealth already possessed is increasingly depleted.

"Householder's son, one should understand that associating with evil friends brings six calamities. What are the six? First, one associates with bandits and thieves. Second, one associates with swindlers. Third, one associates with drunkards. Fourth, one associates with the heedless. Fifth, one gathers with others for gambling and amusement. Sixth, one takes such people as intimate friends and companions.^[17] Householder's son, one who associates with evil friends does not attend to his livelihood. When one does not attend to one's livelihood, one's undertakings do not succeed. Wealth not yet acquired cannot be acquired, while wealth already possessed is increasingly depleted.

Householder's son, one should understand that addiction to music and entertainment brings six calamities. What are the six? First, one is infatuated with listening to songs. Second, one is infatuated with watching dances. Third, one is infatuated with instrumental music. Fourth, one is infatuated with watching bells being shaken. Fifth, one delights in clapping. Sixth, one delights in large gatherings. Householder's son, one addicted to music and entertainment at improper times does not attend to his livelihood. When one does not attend to one's livelihood, one's undertakings do not succeed. Wealth not yet acquired cannot be acquired, while wealth already possessed is increasingly depleted.

Householder's son, one should understand that laziness brings six calamities. What are the six? First, saying it is too early, one does not work. Second, saying it is too late, one does not work. Third, saying it is too cold, one does not work. Fourth, saying it is too hot, one does not work. Fifth, saying one is too full, one does not work. Sixth, saying one is too hungry, one does not work. Householder's son, an indolent person does not attend to his livelihood at the proper time. When one does not attend to one's livelihood, one's undertakings do not succeed. Wealth not yet acquired cannot be acquired, while wealth already possessed is increasingly depleted."

Then the Blessed One spoke this verse:

Gambling and pursuing sensual pleasures,

Addiction to drink and delight in music,

Associating with evil friends,

Being lazy and doing no work,

Living heedlessly without self-restraint—

These things bring a person to ruin.

Going to and fro without restraint,

Sexual misconduct with another's wife,

Constantly harboring resentment within,

Making fruitless supplications,

Drinking wine and dwelling on women—

These things bring a person to ruin.

Burdened heavily with evil deeds,

Stubborn and unwilling to heed counsel,

Reviling ascetics and brahmins,

Confused and holding wrong views,

Violently committing dark karma—

These things bring a person to ruin.

Destitute and without wealth,

Drinking wine and losing one's clothing,

Burdened by debt, as though sinking in a stream,

Such a person ruins his family;

He constantly goes to taverns,

Associates with evil friends,

And fails to gain what he seeks,

Taking pleasure in companionship.

Having many evil friends,

And always following unwholesome companions,

In this life and the life to come,

He meets with ruin in both.

One who does evil gradually declines;

One who does good gradually prospers.

Cultivating excellence, it increasingly grows.

Therefore, one should cultivate excellence;

By cultivating excellence, one attains excellence;

Always follow superior wisdom.

The purer one's precepts become,

The more subtle and wondrous one's peace and joy.

By day he delights in sleeping,

And by night he loves to roam;

Heedless, he constantly drinks liquor,

And cannot remain peacefully at home.

When it is too cold or too hot,

He is too lazy to work;

In the end, he has no livelihood

And earns no wealth.

Whether it is cold or excessively hot,

He pays no heed, like a blade of grass.

One who works diligently in this way

Dwells in happiness throughout his life.

"Householder's son, there are four kinds of people who are not true friends but appear to be friends^[18]. What are the four? First, one who knows how to exploit circumstances^[19] is not a true friend but appears to be one. Second, one who speaks sweetly to your face^[20] is not a true friend but appears to be one. Third, one who merely offers words^[21] is not a true friend but appears to be one. Fourth, a companion who leads one into evil is not a true friend but appears to be one.

"Householder's son, for four reasons, one who knows how to exploit circumstances, though not a true friend, appears to be one. What are the four? First, by exploiting circumstances, he seizes another's wealth. Second, he gives little and takes much. Third, he acts only out of fear. Fourth, he goes along with another only for gain."

Then the Blessed One spoke this verse:

One who exploits what he knows,

Whose speech is exceedingly gentle,

Who goes along from fear or for gain—

Know him as no true friend, though he seems one.

One should keep far away from such a person,

As from a road fraught with peril.

"Householder's son, for four reasons, one who speaks sweetly to your face, though not a true friend, appears to be one. What are the four? First, he fabricates pleasant stories. Second, he incites one to commit evil deeds. Third, he praises one to one's face. Fourth, he speaks ill of one behind one's back."

Then the Blessed One spoke this verse:

If one fabricates pleasant stories,

Incites others to evil and unwholesome deeds,

Praises them to their faces,

But maligns them behind their backs;

If one discerns the good and the evil,

And recognizes these two ways of speaking,

Though such a person seems friendly, one should not befriend him.

Knowing that person to be such,

One should keep far away from him,

As from a road fraught with peril.

"Householder's son, for four reasons, one who offers mere words, though not a true friend, appears to be one. What are the four? First, he agrees to undertake what has already passed. Second, he discusses what he will do tomorrow^[22]. Third, he speaks deceitfully and does not tell the truth. Fourth, when a present task comes to nothing, he says, ‘I will do it,’ but does not do it."

Then the Blessed One spoke this verse:

He agrees to tasks past or not yet come;

His discussions are empty, and present tasks fail;

He says he will act, but does not act—

Know him as no true friend, though he seems one.

One should keep far away from such a person,

As from a road fraught with peril.

"Householder's son, for four reasons, a companion who leads one into evil, though not a true friend, appears to be one. What are the four? First, he incites one to gamble. Second, he incites one to roam about at improper times. Third, he incites one to drink liquor. Fourth, he incites one to associate with evil people."

Then the Blessed One spoke this verse:

He incites one to every kind of gambling,

To drink liquor and take another's wife;

With base habits, never rising higher,

He wanes away like the fading moon.

One should keep far away from such a person,

As from a road fraught with peril.

"Householder's son, you should know that there are four kinds of good friends^[23]. What are the four? First, one who shares both suffering and happiness—know that person as a good friend. Second, one who cherishes and cares for you—know that person as a good friend. Third, one who counsels what is beneficial—know that person as a good friend. Fourth, one who gives assistance—know that person as a good friend.

"Householder's son, one shares suffering and happiness in four ways. What are the four? First, he forgets himself for his friend. Second, he disregards his wealth for his friend. Third, he disregards his wife and children for his friend. Fourth, he knows how to heed his friend's words."

Then the Blessed One spoke this verse:

Relinquishing desires, wealth, wife, and children,

Patiently enduring words well spoken;

Know him as a friend who shares suffering and happiness—

The wise should befriend him.

"Householder's son, through four deeds of cherishing and care, one should be known as a good friend. What are the four? First, he teaches the wondrous Dharma^[24]. Second, he restrains one from evil teachings. Third, he praises one to one's face. Fourth, he wards off enemies^[25]."

Then the Blessed One spoke this verse:

He teaches goodness and prevents evil deeds,

Praises one to one's face and wards off enemies;

Know the good friend who cherishes and cares for you—

The wise should befriend him.

"Householder's son, through four deeds of seeking another's benefit^[26], one should be known as a good friend. What are the four? First, he reveals confidential matters. Second, he does not conceal confidential matters. Third, he rejoices when one gains a benefit. Fourth, he does not grieve when one gains no benefit."

Then the Blessed One spoke this verse:

He reveals confidential matters without concealment;

He rejoices at gain and does not grieve at its absence.

Know the good friend who seeks one's benefit—

The wise should always befriend him.

"Householder's son, through four deeds of assistance, one should be known as a good friend. What are the four? First, he knows when his friend has exhausted his wealth. Second, knowing that his friend's wealth is exhausted, he immediately provides material support. Third, seeing his friend become heedless, he admonishes and restrains him. Fourth, he always cherishes and cares for him."

Then the Blessed One spoke this verse:

Knowing one's wealth is exhausted, he gives more;

When one is heedless, he admonishes and cherishes one.

Know the good friend who gives assistance—

The wise should become acquainted with him.

"Householder's son, in the Dharma and discipline of the Noble Ones, there are six directions: east, south, west, north, above, and below.

"Householder's son, just as with the eastern direction, so it is with you in relation to your parents. A child should honor and support his parents in five ways. What are the five? First, he increases their wealth. Second, he takes responsibility for all affairs. Third, he offers his parents whatever they desire. Fourth, he does not act on his own or oppose their wishes. Fifth, he offers all his personal possessions to his parents. A child honors and supports his parents through these five deeds.

"Parents likewise care for their children in five ways. What are the five? First, they love their children. Second, they provide for them without letting them lack anything. Third, they ensure that their children incur no debts. Fourth, they arrange suitable marriages for them. Fifth, whatever pleasing wealth the parents possess, they entrust entirely to their children. Parents care for their children through these five deeds.

"Householder's son, the eastern direction is thus distinguished in these two respects. Householder's son, in the Dharma and discipline of the Noble Ones, the eastern direction signifies the relationship between children and parents. Householder's son, if a person is loving and filial toward his parents, he will certainly increase and prosper, without decline or loss.

"Householder's son, just as the eastern direction is distinguished in two respects, so too is the southern direction.

"A student should know five ways of honoring and serving his teacher. What are the five? First, he respectfully and skillfully obeys. Second, he skillfully assists and attends upon him. Third, he is diligent and enthusiastic. Fourth, he becomes proficient in his vocation. Fifth, he regularly honors his teacher. A disciple honors and serves his teacher through these five deeds.

"The teacher likewise cares for his disciple in five ways. What are the five? First, he teaches him until he masters his vocation. Second, he instructs him promptly. Third, he teaches him everything he knows. Fourth, he establishes him in wholesome circumstances. Fifth, he entrusts him to good spiritual friends. The teacher cares for his disciple through these five deeds.

"Householder's son, the southern direction is thus distinguished in these two respects. Householder's son, in the Dharma and discipline of the Noble Ones, the southern direction signifies the relationship between student and teacher. Householder's son, if a person is loving and obedient toward his teacher, he will certainly increase and prosper, without decline or loss.

“Householder’s son, likewise, the western direction represents a husband’s relation to his wife. A husband should cherish and support his wife in five ways. What are the five? First, he loves his wife. Second, he does not despise her. Third, he provides her with necklaces, jewels, and adornments. Fourth, within the household, he allows her freedom. Fifth, he regards his wife as himself. In these five ways, a husband cherishes and supports his wife.

“The wife, in turn, should skillfully honor and obey her husband in thirteen ways.^[27] What are these thirteen? First, she loves and respects her husband. Second, she serves and reveres her husband.

Third, she remains mindful of her husband. Fourth, she attends to the various affairs of the household. Fifth, she graciously receives relatives.

Sixth, in his presence, she watches attentively and waits upon him. Seventh, in his absence, she conducts herself with loving affection. Eighth, she speaks truthfully.

Ninth, she does not keep the chamber door locked. Tenth, when she sees him arrive, she praises him. Eleventh, she prepares the bed in advance and awaits him.

Twelfth, she prepares delicious, clean, and abundant food and drink. Thirteenth, she makes offerings to śramaṇas and brahmins. In these thirteen ways, a wife skillfully honors her husband.

“Householder’s son, in this way the western direction has these two distinct aspects. Householder’s son, in the discipline of the Noble Ones, the western direction represents the relationship between wife and husband. Householder’s son, if a person treats his wife with loving-kindness, there will certainly be increase and benefit, and no decline or loss.

“Householder’s son, likewise, the northern direction represents a master’s relation to his servants.^[28] A master should cherish and provide for his servants in five ways. What are the five? First, he assigns them work according to their strength. Second, he gives them food at the proper time. Third, he gives them drink at the proper time. Fourth, at the end of the day, he allows them to rest. Fifth, when they are ill, he provides them with medicine and treatment. In these five ways, a master compassionately provides for his servants.

“Servants, in turn, should serve their master in nine ways.^[29] What are these nine? First, they work at the proper time. Second, they apply themselves wholeheartedly to their work. Third, they perform every task. Fourth, in his presence, they watch attentively and wait upon him. Fifth, in his absence, they act with affection and respect. Sixth, they speak truthfully. Seventh, when their master encounters adversity, they do not abandon him. Eighth, when traveling to distant places, they praise their master. Ninth, they praise their master as generous and accommodating. In these nine ways, servants skillfully serve their master.

“Householder’s son, in this way the northern direction has these two distinct aspects. Householder’s son, in the discipline of the Noble Ones, the northern direction represents the relationship between a master and his servants. Householder’s son, if a person treats his servants with compassion, there will certainly be increase and benefit, and no decline or loss.

“Householder’s son, likewise, the direction below represents one friend’s relation to another.^[30] A friend should cherish, respect, and support a friend in five ways. What are these five? First, with affection and respect. Second, without contempt or arrogance. Third, without deceit. Fourth, by giving precious things. Fifth, by seeking ways to help. In these five ways, a friend cherishes, respects, and supports a friend.

“This friend,^[31] in turn, remains mindful of his friend in five ways. What are these five? First, he knows when his friend’s wealth has been exhausted. Second, knowing that his friend’s wealth has been exhausted, he provides him with wealth. Third, seeing his friend become heedless, he admonishes him. Fourth, he remembers him with affection. Fifth, when his friend encounters adversity, he gives him refuge. In these five ways, a friend remains mindful of his friend.

“Householder’s son, in this way the direction below has these two distinct aspects. Householder’s son, in the discipline of the Noble Ones, it represents the relationship between one friend and another. Householder’s son, if a person treats his friends with compassion, there will certainly be increase and benefit, and no decline or loss.

“Householder’s son, likewise, the direction above represents a donor’s relation to śramaṇas and brahmins. A donor should honor and make offerings to śramaṇas and brahmins in five ways. What are these five? First, he does not keep his door closed to them. Second, when he sees them arrive, he praises them. Third, he prepares seats and awaits them. Fourth, he offers them delicious, clean, and abundant food and drink. Fifth, he supports and protects them in accordance with the Dharma. In these five ways, a donor respectfully makes offerings to śramaṇas and brahmins.

“Śramaṇas and brahmins, in turn, skillfully remain mindful of the donor in five ways. What are these five? First, they teach him to possess faith, practice faith, and establish mindfulness of faith. Second, they teach him the precepts and prohibitions. Third, they teach him to become widely learned. Fourth, they teach him generosity. Fifth, they teach him to possess wisdom, practice wisdom, and establish wisdom. In these five ways, śramaṇas and brahmins remain mindful of the donor.

“Householder’s son, in this way the direction above has these two distinct aspects. Householder’s son, in the discipline of the Noble Ones, the direction above represents the relationship between a donor and śramaṇas and brahmins. Householder’s son, if a person honors and makes offerings to śramaṇas and brahmins, there will certainly be increase and benefit, and no decline or loss.

“Householder’s son, there are four means of embracing others.^[32] What are these four? First, generous giving. Second, loving speech. Third, beneficial conduct. Fourth, sharing benefits with others.^[33]”

Then the Blessed One spoke these verses:

Generous giving and loving speech,

Always acting for others’ benefit,

Working together with all—

Their renown resounds everywhere.

These practices sustain the world,

Just as the linchpin holds a chariot.

Were these means of embracing absent,

A mother would not, because of her child,

Receive honor and support.

The child’s relation to the father would likewise be so.

If these means of embracing are present,

The merit and blessings are truly immense;

They shine like the light of the sun,

And one’s good name swiftly spreads.

Intelligent and never speaking harshly,

One thereby earns renown;

Steadfast in concentration and free from arrogance,

One’s reputation swiftly spreads.

Accomplished in faith and precepts,^[34]

One thereby earns renown.

Energetic and never indolent,

Always giving others food and drink,

And guiding them onto the right path,

One thereby earns renown.

Friends together show sympathy and concern;

Their affection and delight are measured.

Among one’s kindred, the means of embracing

Are excellent, like a lion.

First learn a craft,

Then seek profit afterward.

Once one’s livelihood is established,

Divide it into four portions.

One portion provides food and drink;

One portion is for fields, servants, and farming;

One portion is stored in the treasury,

To meet needs when circumstances arise;

From farming, sericulture, and commerce combined,

Balance income and expenditure, gaining one portion as profit.

The fifth is for taking a wife;

The sixth is for building a house.

With these six household matters,

One prospers and lives joyfully.

Ready wealth grows ever more abundant,

Like waters flowing toward the ocean.

One should earn a living in this world in such a way,

As a bee gathers nectar from flowers;

Thus one’s livelihood in the world endures,

And one lives peacefully, enjoying long life.

Spend money, but do not spend beyond your means;

Do not scatter and squander it.

One must not give one’s possessions

To the violent, stubborn, or corrupt.

The eastern direction is one’s parents;

The southern direction is one’s honored teachers;

The western direction is one’s wife and children;

The northern direction is one’s servants;

The direction below is one’s companions and friends;

The direction above is those who practice purity.

May one pay homage to all these directions,

Gaining blessings in this life and the next.

By paying homage to these directions,

The donor is reborn in the high heavens.

Thus spoke the Buddha. After Thiện Sanh, the householder’s son, heard what the Buddha had taught, he rejoiced and respectfully put it into practice.

Notes:

^[01] Corresponds to the Pāli D.31 Siṅgālovāda-suttanta. Separate Chinese translations include No. 1⁽¹⁶⁾, Dīrgha Āgama Sūtra 16, “Thiện Sinh”; No. 16, The Buddha’s Discourse on Thi-ca-la-việt’s Homage to the Six Directions, translated by An Shigao in the Later Han dynasty; and No. 17, The Buddha’s Discourse on Thiện Sinh the Householder’s Son, translated by Zhi Fadu in the Song dynasty.

^[02] Nhiêu hà mô 饒蝦蟆, a place where bullfrogs were raised (or where squirrels were fed?). No. 1⁽¹⁶⁾ says: on Mount Gṛdhrakūṭa, that is, Vulture Peak. The Pāli says: Veḷuvane Kalandaka-nivāpe, in the Bamboo Grove, at the squirrel-feeding ground.

^[03] No. 1⁽¹⁶⁾: the son of an elder. Pāli: Gahapati-putto, a householder’s son.

^[04] Sô-ma robe 芻磨衣 (Pāli: khoma: woolen robe). No. 1⁽¹⁶⁾: the whole body was wet. Pāli: alla-vattham alla-kesam: the robe and hair were completely wet.

^[05] Câu-xá leaf 拘舍葉; it is perhaps called kusa in Pāli, a type of fragrant grass (auspicious grass).

^[06] Cf. No. 1⁽¹⁶⁾: “There are names for the six directions, but in the Dharma of the Noble Ones, they are not to be worshiped in that way.” Cf. Pāli: na (....) ariyassa vinaye evaṃ chaddisā namassitabhā ti, “In the discipline of the Noble Ones, the six directions are not to be worshiped in that way.”

^[07] No. 1⁽¹⁶⁾: karmic bonds. Pāli: cattāro kamma-kilesā, the four afflictions, or four defilements, of karma.

^[08] Chinese: acting out of desire, acting out of anger, acting out of fear, acting out of delusion 行欲行欲行恚行怖行癡. Pāli: chandāgatiṃ dosāgatiṃ bhayāgatiṃ mohāgatiṃ.

^[09] Six improper paths 六非道. Pāli: cha bhogānaṃ apāya-mukhāni, six causes of the loss of wealth.

^[10] Chinese: various amusements 種種戲; Pāli: jūta-ppamāda-ṭṭhānuyogo, addiction to gambling.

^[11] Chinese: going about at improper times 非時行. Pāli: vikāla-visikhā-cariyānuyogo, roaming the streets at improper times.

^[12] In the Chinese text: phụ 負, “lose.” According to the context, it must be understood as “win.”

^[13] In the Chinese text: phụ 負; here it should be understood as “to be in debt.”

^[14] Pāli: saṃkiyo hoti pāpakesu ṭhānesu, one is suspected in cases involving offenses.

^[15] That is, to bring troublesome affairs upon oneself.

^[16] Pāli: the victim of false rumors.

^[17] Literally translated: “regarding these as intimate friends, regarding these as companions” 以此為親友以此為伴侶; the meaning is obscure. Pāli: ye sāhasikā tyāssa mittā honti, te sahāyā, “Those who are violent are indeed his friends and companions.” The Chinese text understands sāhasika (“violent”) as sharing the same root as sahāya (“friend”).

^[18] Pāli: amittā mitta-ptṭirūpakā, not friends, though they appear to be friends.

^[19] Chinese: one who knows affairs 知事. No. 1⁽¹⁶⁾: one who intimidates and subdues. Pāli: aññadatthu-haro, the kind of person who takes everything. It appears that in the Chinese text, aññad (“other”) was understood as aññā(d) (“to know”); atthu, an optative verb meaning “may it be,” was understood as attha, “affair.”

^[20] Pāli: anuppiya-bhāṇī, one who speaks sweetly, that is, a flatterer.

^[21] Chinese: speech 言語; the meaning is unclear. Pāli: vacī-paramo, one who is skilled in speech.

^[22] The first and second, No. 1⁽¹⁴⁾: deceit concerning what has gone before; deceit concerning what comes afterward. Pāli: atītena paṭisamtharati anāgatena paṭisamtharati, one welcomes another by referring to what is past… by referring to what is future.

^[23] Chinese: good intimate friend 善親. Pāli: mittā suhadā, a heartfelt friend.

^[24] That is, wholesome Dharma.

^[25] The third and fourth, in the Pāli text: one encourages those who speak well of one’s friend and restrains those who speak ill of one’s friend.

^[26] That is, one wishes benefit for one’s friend. Pāli: atthakkhayī.

^[27] No. 1⁽¹⁶⁾ and the Pāli text have only five.

^[28] Pāli: the relationship between friends is in the northern direction; the relationship between master and servant is in the lower direction.

^[29] No. 1⁽¹⁶⁾ has five.

^[30] The original Chinese reads: “an intimate friend contemplates an intimate friend and minister” 親友觀親友臣. The intention is to distinguish how one friend relates to another, and then how the latter responds in turn. The Pāli states this more clearly: a young man of good family in relation to friends, kula-puttena (....) mittāmaccā (....), and vice versa. Chinese: “intimate friend and minister”; Pāli: mittāmacca, in which amacca means “friend,” but may also mean an assistant or ministerial subordinate (mahāmacca: chief minister).

^[31] Intimate friend and minister: see the note above.

^[32] Means of embracing 攝事, that is, the four means of embracing beings.

^[33] Generous giving, loving speech, beneficial conduct, and equal benefit. The terms commonly used in Mahāyāna sutras are: giving, loving speech, beneficial conduct, and cooperation.

^[34] Thi lại 尸賴, a phonetic transcription; Pāli: sīla.

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Translation source: Linh Sơn Pháp Bảo Đại Tạng KinhLicense: Linh Sơn Pháp Bảo Đại Tạng Kinh (Việt dịch) · nguồn: rongmotamhon.net (Liên Phật Hội) · EN: AI translation from Vietnamese source, awaiting source English

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