中阿含經

11. THE GREAT CHAPTER

136. THE DISCOURSE ON MERCHANTS SEEKING WEALTH^[1]

Thus have I heard:

At one time the Buddha was traveling in the country of Sravasti, dwelling in Jeta Grove, Anathapindika's Park.

At that time the Blessed One said to the bhikkhus^[02]:

“Long ago, in Jambudvipa, a great many merchants gathered together at a merchants' lodge. They thought: ‘Let us outfit a seagoing vessel and enter the great ocean to seek treasures, which we shall bring back to provide for our households.’

“They further thought: ‘Friends, when one sets out to sea, it cannot be known beforehand whether the journey will be safe or unsafe. Therefore, each of us should fully prepare flotation devices for the sea, namely bags made of black goatskin^[04], large gourds, and rafts.’

“Afterward, each of them fully prepared flotation devices for the sea, including bags made of black goatskin, large gourds, and rafts, and then they entered the great ocean.

“When they had entered the great ocean, the fish-king Makara^[05] shattered their vessel. Each of those merchants relied upon a flotation device—a bag made of black goatskin, a large gourd, or a raft—and drifted away in different directions.

“At that time, a great wind arose from the eastern mouth of the sea and blew the merchants ashore on the western coast. There they encountered a group of exceedingly beautiful and comely maidens whose bodies were adorned with every kind of ornament. Upon seeing them, the maidens said:

“‘Welcome, friends! We bid you welcome. This is a most wonderful place, exceedingly delightful. Here are gardens, bathing ponds, places to sit and lie down, forests, and luxuriant flowers and plants. There are also abundant riches: gold, silver, crystal, lapis lazuli, mani gems, pearls, emeralds, white conch, mother-of-pearl, coral, amber, agate, tortoiseshell, red stone, and precious pearls. All of these are for you. Come and enjoy yourselves with us in happiness. May the merchants of Jambudvipa never go southward, even in their dreams.’

“Those merchants all enjoyed themselves in happiness with the women. Through their unions with those women, the merchants fathered sons or daughters.

“Later, one wise merchant from Jambudvipa lived alone in a secluded place and thought: ‘For what reason do these women prevent us from going southward? I should keep watch over the woman with whom I live. When I know that she is asleep, I shall quietly rise and secretly go southward.’

“Afterward, that wise merchant from Jambudvipa kept watch over the woman with whom he lived. When he knew that she was asleep, he quietly rose and secretly went southward. As the wise merchant from Jambudvipa traveled southward, he heard from afar the resounding cries of many people lamenting in anguish. Some called for their fathers and mothers, some cried out for their wives and children, and some longed for their friends and relatives, saying, ‘Beautiful Jambudvipa, safe and delightful—we shall never see it again.’ The merchant became greatly terrified, and the hair on his body stood on end. He thought: ‘May neither humans nor non-humans trouble me.’

“Then the wise merchant from Jambudvipa restrained his fear and continued gradually southward. As he proceeded southward, he suddenly saw a great iron fortress. Upon seeing it, he searched everywhere but could find no gate, nor even an opening large enough for a cat to crawl through. The wise merchant from Jambudvipa saw a great, luxuriant grove of trees to the north of the iron fortress. He went to that grove of great trees and slowly climbed high into one of them. Having climbed up, he asked the multitude:

“‘Friends, why are you crying and lamenting in anguish, calling for your fathers and mothers, crying out for your wives and children, and longing for your friends and relatives, saying that you will never again see beautiful Jambudvipa, safe and delightful?’

“The multitude then replied:

“‘Friend, we are merchants from Jambudvipa. We all gathered together at a merchants' lodge and thought: “Let us outfit a seagoing vessel and enter the great ocean to seek treasures, which we shall bring back to provide for our households.” Friend, we further thought: “Friends, when one sets out to sea, it cannot be known beforehand whether the journey will be safe or unsafe. Therefore, each of us should fully prepare flotation devices for the sea, namely bags made of black goatskin, large gourds, and rafts.” Friend, afterward, each of us fully prepared flotation devices for the sea, including bags made of black goatskin, large gourds, and rafts, and then we entered the great ocean.

While we were in the midst of the sea, the fish-king Makara shattered our vessel. Friend, each of us merchants relied upon a flotation device—a bag made of black goatskin, a large gourd, or a raft—and drifted away in different directions. At that time, a great wind arose from the eastern coast and blew us merchants ashore on the western coast.

There we encountered a group of exceedingly beautiful and comely maidens whose bodies were adorned with every kind of ornament. Upon seeing us, the maidens said: “Welcome, friends. This is a most wonderful place, exceedingly delightful.

Here are gardens, bathing ponds, places to sit and lie down, forests, and luxuriant flowers and plants. There are also abundant riches: gold, silver, crystal, lapis lazuli, mani gems, pearls, emeralds, white conch, mother-of-pearl, coral, amber, agate, tortoiseshell, red stone, and precious pearls. All of these are for you.

Come and enjoy yourselves with us in happiness. May the merchants of Jambudvipa never go southward, even in their dreams.” Friend, we enjoyed ourselves in happiness with these wives. Through our unions with these wives, we fathered sons or daughters.

Friend, if those women do not hear that another group of merchants from Jambudvipa has had its vessel shattered by the fish-king Makara in the midst of the sea, they enjoy themselves in happiness with us. But if those women hear that another group of merchants from Jambudvipa has had its vessel shattered by the fish-king Makara in the midst of the sea, they immediately devour us. Thus we have suffered this affliction.

If, after eating human flesh, any hair, body hair, nails, or teeth remain, those women eat them all. If, while eating human flesh, any blood drips onto the ground, those women dig four inches deep into the earth with their fingernails, retrieve it, and consume it. Friend, you should know that we are merchants from Jambudvipa.

Formerly, there were five hundred of us. Of these, two hundred and fifty have been completely devoured, while the remaining two hundred and fifty are now all confined within this great iron fortress. Friend, do not believe the words of those women.

They are not truly human; they are rakshasas.’

“At that time, the wise merchant from Jambudvipa slowly climbed down from the great tree, retraced his former path, and returned to the place where he lived with that woman. When he knew that the woman was still fast asleep, the wise merchant from Jambudvipa immediately returned that very night to the dwelling place of the merchants from Jambudvipa and said:

"Come, all of you. Let us go to a secluded place, each going alone and bringing no children. Let us meet together in private, for there is something we need to discuss."

"The merchants from Jambudvipa went together to a secluded place, each going alone and bringing no children. At that time, the wise merchant from Jambudvipa said:

"Merchant friends, while dwelling alone in a quiet place, I thought: 'Why do these women prevent us from going south? We should watch the woman with whom we live. When we know that she has fallen asleep, we should quietly rise and secretly go south.'

"'Afterward, I watched the woman with whom I lived. When I knew that she had fallen asleep, I quietly rose and secretly went south. As I traveled southward, from afar I heard loud cries resounding—the anguished wailing of many people. Some called for their fathers and mothers, some cried out for their wives and children, and some longed for their friends and relatives, saying, "Beautiful Jambudvipa, peaceful and delightful—we shall never see it again!" Hearing this, I became greatly afraid, and the hairs on my body stood on end. I thought: "May neither human beings nor nonhuman beings trouble me."

"'I then brought my fear under control and continued gradually southward. As I traveled southward, I suddenly saw a great iron city. After seeing it, I searched everywhere but could find no gate, not even an opening large enough for a cat to slip through. I saw that on the northern side of the iron city there was a great, luxuriant grove of trees. I went to that grove of great trees and slowly climbed high into one of them. Having climbed up, I asked the crowd:

"–Friends, why are you crying and wailing in anguish, calling for your fathers and mothers, crying out for your wives and children, and longing for your friends and relatives, saying that you will never again see beautiful, peaceful, and delightful Jambudvipa?'

"'The crowd then replied: 'Friend, we are merchants from Jambudvipa. We all gathered at a merchant's lodging and thought: "Let us fit out a ship, sail upon the sea, and enter the great ocean in search of precious treasures to bring home and provide for our families' needs." Friend, we further thought: "Friends, when going to sea, one cannot know beforehand whether the voyage will be safe or unsafe. Therefore, each of us should fully prepare flotation devices for the sea, namely bags made of black goatskin, large gourds, and rafts." Friend, afterward each of us fully prepared flotation devices for the sea—bags made of black goatskin, large gourds, and rafts—and then entered the great ocean.

While we were in the midst of the sea, the great fish-king Makara shattered our ship. Friend, each of us merchants relied upon a flotation device, whether a black-goatskin bag, a large gourd, or a raft, and drifted away in different directions. At that time, a great wind arose from the eastern shore of the sea and blew us merchants onto the western shore.

There we encountered a group of exceedingly beautiful and comely young women, whose bodies were adorned with every kind of ornament. When the young women saw us, they said: "Welcome, friends. This is an exquisitely lovely and supremely delightful place, with gardens, bathing ponds, places for sitting and lying down, forests, and luxuriant flowers and grasses.

There are also abundant riches: gold, silver, crystal, lapis lazuli, mani gems, pearls, emeralds, white conch, mother-of-pearl, coral, amber, agate, tortoiseshell, red stone, and spiral pearls. All these are for you. Come and enjoy yourselves with us in pleasure and happiness.

May you merchants from Jambudvipa never go south, not even in a dream." Friend, we enjoyed ourselves in pleasure and happiness with these wives. Through union with them, we fathered sons or daughters. Friend, whenever those women did not hear that another group of merchants from Jambudvipa had had their ship shattered by the great fish-king Makara in the midst of the sea, they enjoyed themselves with us in pleasure and happiness.

But whenever those women heard that another group of merchants from Jambudvipa had had their ship shattered by the great fish-king Makara in the midst of the sea, they devoured us. We thus suffered this affliction. When they ate human flesh, if any hair, body hair, nails, or teeth remained, those women ate them all.

When they ate human flesh, if any blood dripped onto the ground, those women dug four inches deep into the earth with their fingernails, recovered it, and consumed it. Friend, you should know that we are merchants from Jambudvipa. Formerly there were five hundred of us.

Of these, two hundred and fifty have been completely devoured, while the remaining two hundred and fifty are now all confined within this great iron city. Friend, do not believe the words of those women. They are not truly human beings; they are rakshasa demons.'

"At that time, the merchants from Jambudvipa asked the wise merchant from Jambudvipa:

"Friend, why did you not ask that crowd: 'Friends, is there some means by which both we and you may safely return from this place to Jambudvipa?'

"The wise merchant from Jambudvipa replied:

"Friends, at that time I forgot to ask them this.

"The merchants from Jambudvipa then said:

"Friend, return to the place where you live with that woman. Watch until she is asleep, then quietly rise and secretly go south. Return to that crowd and ask them: 'Friends, is there some means by which both we and you may safely return from here to Jambudvipa?'

"At that time, the wise merchant from Jambudvipa silently assented to the merchants' request.

"The wise merchant from Jambudvipa then returned to the place where he lived with that woman. Observing that she was asleep, he quietly rose and secretly went south. He again came to the crowd and asked:

"Friends, is there some means by which both we and you may safely return from here to Jambudvipa?"

"The crowd replied: ‘Friend, there is absolutely no means by which we and you can safely return from here to Jambudvipa. Friend, I once thought, “Let us break through this wall and return to our former place.” As soon as I had this thought, the wall became twice its usual height. Friend, therefore, this means cannot enable us to return safely from here to Jambudvipa.

We have no means whatsoever. Friend, we heard a voice in the sky saying: “The merchants of Jambudvipa are foolish and irresolute, and they also lack sound understanding. Why?

Because they do not know to travel southward on the fifteenth day, the day of the recitation of the Pratimoksha. There dwells the Hair-Horse King^[06], who eats naturally grown white rice, abides in peace and pleasure, and has all his faculties fully endowed. Three times he calls out: ‘Who wishes to cross to the further shore?

Who wishes to gain liberation through me? Who wishes me to carry them safely from here to Jambudvipa?’ You should go to the Hair-Horse King and say: ‘We wish to be carried to the further shore. Please liberate us!

Please carry us safely from here to Jambudvipa.’ Friends, that is the means by which you may return safely from here to Jambudvipa.” Merchants, go to that Hair-Horse King and say: “We wish to be carried to the further shore. Please liberate us. Please carry us safely from here back to Jambudvipa.”’

"Then the wise merchant of Jambudvipa said:

"‘Merchants, may the time soon come^[07] when we can go to the Hair-Horse King and say: “We wish to be carried to the further shore. Please liberate us. Please carry us safely from here back to Jambudvipa.” Merchants, let us follow the direction of the devas. Merchants, if, on the fifteenth day, the day of the recitation of the Pratimoksha, the Hair-Horse King eats naturally grown white rice, abides in peace and pleasure, has all his faculties fully endowed, and calls out three times: “Who wishes to be carried to the further shore? Who wishes to gain liberation through me? Who wishes me to carry them safely from here to Jambudvipa?” then let us go to him and say: “We wish to be carried to the further shore. Please liberate us. Please carry us safely from here to Jambudvipa.”’

"Then, on the following fifteenth day, the day of the recitation of the Pratimoksha, the Hair-Horse King ate naturally grown white rice, abided in peace and pleasure, and had all his faculties fully endowed. Three times he called out:

"‘Who wishes to be carried to the further shore? Who wishes to gain liberation through me? Who wishes me to carry them safely from here to Jambudvipa?’

"When the merchants of Jambudvipa heard this, they immediately went to the Hair-Horse King and said:

"‘We wish to be carried to the further shore! Please liberate us! Please carry us safely from here to Jambudvipa!’

"The Hair-Horse King then said: ‘Merchants, those women will come here carrying their children and will say: “Friends, please come back here. This place is exceedingly wonderful and supremely delightful. There are gardens, bathing ponds, places for sitting and lying down, forests, luxuriant flowers and grasses, as well as abundant riches such as gold, silver, crystal, lapis lazuli, mani gems, pearls, jasper, white conch, mother-of-pearl, coral, amber, agate, tortoiseshell, red stone, and xuanzhu pearls.

All of these are for you. Come and enjoy yourselves with us in delight. Even if you have no need of us, you should at least have compassion for the children.” If those merchants think: “I have sons and daughters.

I have a supremely delightful and most wonderful place, with gardens, bathing ponds, places for sitting and lying down, forests, luxuriant flowers and grasses, as well as abundant riches—gold, silver, crystal, lapis lazuli, mani gems, pearls, jasper, white conch, mother-of-pearl, coral, amber, agate, tortoiseshell, red stone, xuanzhu pearls, and so forth,” then even though they are riding upon my back, they will surely tumble off, fall into the water, and be devoured by those women, thus meeting with terrible distress.

If any hair, body hair, nails, or teeth remain after they have eaten the people, those women will consume them all. Moreover, if any blood drips onto the ground as they eat, the women will dig four inches into the earth with their fingernails, retrieve it, and consume it. If those merchants do not think: “I have sons and daughters.

I have a supremely delightful and most wonderful place, with gardens, bathing ponds, places for sitting and lying down, forests, luxuriant flowers and grasses, as well as abundant riches—gold, silver, crystal, lapis lazuli, mani gems, pearls, jasper, white conch, mother-of-pearl, coral, amber, agate, tortoiseshell, red stone, xuanzhu pearls, and so forth,” then even if they hold on to only a single hair of my body, they will surely return safely to Jambudvipa.’

"The Blessed One then addressed the bhikkhus:

"‘Those women came carrying their children and said: “Friends, please come back here. This is a place of supreme delight and is exceedingly wonderful. There are gardens, bathing ponds, places for sitting and lying down, forests, luxuriant flowers and grasses, as well as abundant riches—gold, silver, crystal, lapis lazuli, mani gems, pearls, jasper, white conch, mother-of-pearl, coral, amber, agate, tortoiseshell, red stone, xuanzhu pearls, and so forth.

All of these are for you. Come and enjoy yourselves with us in delight.” If those merchants thought: “I have sons and daughters. I have a supremely delightful and most wonderful place, with gardens, bathing ponds, places for sitting and lying down, forests, luxuriant flowers and grasses, as well as abundant riches—gold, silver, crystal, lapis lazuli, mani gems, pearls, jasper, white conch, mother-of-pearl, coral, amber, agate, tortoiseshell, red stone, xuanzhu pearls, and so forth,” then even if they were riding upon the highest part of the Hair-Horse King’s back, they would surely tumble off and fall into the water.

They would immediately be devoured by those women and meet with the most terrible distress. If any hair, body hair, nails, or teeth remained after the women had eaten the people, they would consume them all. Moreover, if any blood dripped onto the ground as they ate, those women would immediately dig four inches into the earth with their fingernails, retrieve it, and consume it.

If those merchants did not think: “I have sons and daughters. I have a supremely delightful and most wonderful place, with gardens, bathing ponds, places for sitting and lying down, forests, luxuriant flowers and grasses, as well as abundant riches—gold, silver, crystal, lapis lazuli, mani gems, pearls, jasper, white conch, mother-of-pearl, coral, amber, agate, tortoiseshell, red stone, xuanzhu pearls, and so forth,” then even if they held on to only a single hair of the Hair-Horse King’s body, they would surely return safely to Jambudvipa.

"‘Bhikkhus, I have given this simile in order to make its meaning known. The simile conveys the following meaning:

"‘My Dharma has been well expounded, disclosed deeply and extensively, well preserved, neither hollow nor deficient, and is like bridges, rafts, and implements used as flotation devices. It has been disseminated everywhere among devas and humans.

"‘My Dharma has thus been well expounded, thus disclosed deeply and extensively, and thus well preserved, neither hollow nor deficient, like bridges, rafts, and implements used as flotation devices; it has been disseminated everywhere among devas and humans. Regarding this Dharma, if any bhikkhu thinks: “The eye is myself; I possess the eye. The ear, nose, tongue, body, and mind are myself; I possess the mind,” that bhikkhu will surely come to harm, just as those merchants were devoured by the rakshasis.’

“My Dharma has been well expounded and thus revealed profoundly and extensively, well preserved, neither empty nor deficient, like bridges, rafts, and various flotation devices, and has been disseminated everywhere, even among devas and humans. If any bhikkhu thinks, ‘The eye is not self. I do not possess the eye. The ear, nose, tongue, body, and mind are not self. I do not possess the eye,’ that bhikkhu will certainly attain safety, just as the merchants, riding securely upon the King of the Long-Maned Horses, escaped from danger.

“My Dharma has thus been well spoken and well expounded, thus revealed profoundly and extensively, well preserved, neither empty nor deficient, like bridges, rafts, and various flotation devices, and has been disseminated everywhere, even among devas and humans. If any bhikkhu thinks, ‘Form is self. I possess form. Sound, odor, taste, touch, and mental objects are self. I possess mental objects,’ that bhikkhu will certainly come to harm, just as the merchants were devoured by the rakshasas.

“My Dharma has been well spoken, revealed profoundly and extensively, well preserved, neither empty nor deficient, like a floating bridge, and has been disseminated everywhere, even among devas and humans. If any bhikkhus think, ‘Form is not self. I do not possess form. Sound, odor, taste, touch, and mental objects are not self. I do not possess mental objects,’ those bhikkhus will certainly attain safety, just as those merchants, riding upon the King of the Long-Maned Horses, safely escaped from danger.

“My Dharma has been well spoken, revealed profoundly and extensively, well preserved, neither empty nor deficient, like a floating bridge, and has been disseminated everywhere, even among devas and humans. If any bhikkhu thinks, ‘The form skandha is self. I possess the form skandha. The feeling, perception, formations, and consciousness skandhas are self. I possess the consciousness skandha,’ that bhikkhu will certainly come to harm, just as the merchants were devoured by the rakshasas.

“My Dharma has been well spoken, revealed profoundly and extensively, well preserved, neither empty nor deficient, like a floating bridge, and has been disseminated everywhere, even among devas and humans. If any bhikkhu thinks, ‘The form skandha is not self. I do not possess the form skandha. The feeling, perception, formations, and consciousness skandhas are not self. I do not possess the consciousness skandha,’ that bhikkhu will certainly attain safety, just as the merchants, riding upon the King of the Long-Maned Horses, safely escaped from danger.

“My Dharma has been well spoken, revealed profoundly and extensively, well preserved, neither empty nor deficient, like a floating bridge, and has been disseminated everywhere, even among devas and humans. If any bhikkhu thinks, ‘Earth is self. I possess earth. Likewise, water, fire, wind, space, and consciousness^[08] are self. I possess consciousness,’ that bhikkhu will certainly come to harm, just as the merchants were devoured by the rakshasas.

“My Dharma has been well spoken, revealed profoundly and extensively, well preserved, neither empty nor deficient, like a floating bridge, and has been disseminated everywhere, even among devas and humans. If any bhikkhu thinks, ‘Earth is not self. I do not possess earth. Likewise, water, fire, wind, space, and consciousness are not self. I do not possess consciousness,’ that bhikkhu will certainly attain safety, just as the merchants, seated upon the back of the King of the Long-Maned Horses, were carried to a place of safety.”

At that time, the Blessed One spoke this verse:

The Buddha teaches the true Dharma and discipline;

If there are those who do not believe,

They will surely come to harm,

As though devoured by rakshasas.

The Buddha teaches the true Dharma and discipline;

If there are those who faithfully believe,

They will attain safety,

As though relying upon the King of the Long-Maned Horses.

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

Notes:

^[01] Chinese edition, fascicle 34. Corresponds to Pāli JĀ.196 Valāhassa (The Cloud-Horse). Separate translation: No.125 (45.1), Ekottarika Āgama, Chapter 45, Reverence 1. See also No.190, Collection of the Buddha’s Past Deeds Sutra, translated in the Sui dynasty by Jñānagupta (Taishō 3, p.883b); No.152, Collection of the Six Perfections Sutra, translated by Kang Senghui (Taishō 3, pp.19c, 33b).

^[02] No.125 (45.1) begins with the following incident: a brahmin brought a daughter and offered her to the Buddha, but the Buddha declined. An elder bhikkhu tried to persuade the Buddha to accept her. The Buddha therefore related this story of a former life.

^[03] Chinese: hǎi zhuāng chuán 海裝船.

^[04] Chinese: gǔ yáng 羖羊.

^[05] King of the Makara Fish 摩竭魚王, also called King of the Magadha Fish 摩伽陀魚王, translated as “whale” (Fān Fàn Yǔ 7), or “giant turtle” (Huiyuan’s Sounds and Meanings, latter volume). Pāli: makara, a kind of mythical sea creature.

^[06] King of the Long-Maned Horses [馬+毛]馬王. Pāli: valāhassa (cloud-horse), a breed of long-maned horse able to glide upon the clouds and fly away.

^[07] The original edition reads: lìng 令; other editions read: jīn 今.

^[08] The four great elements, together with space and consciousness, are enumerated as the six dhatus.

137. THE DISCOURSE ON THE WORLD^[1]

Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

“The Tathagata has himself awakened to the world and also teaches it to others. The Tathagata knows^[02] the world. The Tathagata has himself awakened to the arising of the world and also teaches it to others. The Tathagata has abandoned the arising of the world. The Tathagata has himself awakened to the cessation of the world and also teaches it to others. The Tathagata has realized the cessation of the world. The Tathagata has himself awakened to the path of practice^[03] concerning the world and also teaches it to others. The Tathagata cultivates the path of practice concerning the world.

“Whatever there is that must be fully comprehended,^[04] all of it the Tathagata has known, seen, awakened to, understood, and realized. Why is this so? From the night when the Tathagata realized unsurpassed, complete, perfect enlightenment until this day, when at night he will pass into final quiescence in the nirvana dhatu without remainder,^[05] throughout the interval, whatever has been spoken or answered from the very mouth of the Tathagata is entirely certain and true, neither false nor departing from suchness,^[06] nor is it inverted. It is certain; it is true.

“Whatever may be said of the lion should likewise be said of the Tathagata. Why is this so? Whenever the Tathagata teaches amid the great assembly, it is indeed the lion’s roar.^[07]

“Throughout the entire world—with its devas, Maras, Brahmas, shramanas, brahmins, devas, and humans—the Tathagata is the Brahma Being.^[08] The Tathagata is the One Who Has Attained Coolness,^[09] being neither afflicted nor fevered. The Tathagata is the Truthful One, without falsehood.^[10]”

At that time, the Blessed One then spoke this verse:

Knowing the entire world,

He has gone beyond every world;

He teaches the entire world,

The whole world just as it truly is.^[11]

The Supremely Honored, the Great Hero,

Is liberated from every fetter,

Has utterly extinguished all karma,

And is liberated from birth and death.

Whether deva or human,

All take refuge in the Buddha.

Bowing their heads, they worship the Tathagata,

An ocean profound and boundless.

The devas and gandharvas^[12]

Reverently worship the One Who Knows.

All beings in death and birth

Bow their heads and submit;

Bowing their heads, they worship the Wise One;

They take refuge in the Supreme Person,

Free from defilement and sorrow,

Unobstructed, liberated from all things.

Therefore, delight in meditation

And dwell secluded in tranquil peace.

Kindle the lamp for yourselves,

For a Tathagata is difficult to encounter.^[13]

When the time of a Tathagata is not encountered,

Life is lived as though in hell.

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

Notes:

^[01] Corresponds to Pāli A.4.23 Loka-sutta; see also It. 112 Loka.

^[02] The Four Noble Truths: fully knowing suffering, abandoning its arising, realizing its cessation, and cultivating the path.

^[03] “Path of practice” 道跡; Pāli: paṭipāda, a method or way of practice.

^[04] Nhất thiết tận phổ chánh hữu 一 切 盡 普 正 有 (?) Perhaps this should be (…) right knowledge, rather than right being. Compare the Pāli: yaṃ… sadevakassa lokassa… sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā sabbaṃ taṃ tathāgatena abhisambuddhaṃ: in this world, including the heavenly realms, up to the devas and humankind, whatever is seen, heard, thought, known, attained, sought, and examined by the mind—all of it has been fully awakened to by the Tathagata.

^[05] Nirvana-element without remainder 無 餘 涅 槃 界. Pāli: anupādisesā nibbānadhātu.

^[06] Not departing from suchness 不 離 於 如. The Pāli says: sabbaṃ taṃ tatheva hoti, no aññathā: all those things are truly just so and cannot be otherwise.

^[07] The Pāli differs entirely: as he speaks, so he acts (...) therefore he is called the Tathagata. Yathāvādī tathākārī (...) tathāgato vuccati.

^[08] Phạm Hữu 梵 有 is understood as “the Supreme One” (Pāli: Brahmabhūta, S.IV. pp. 95; M.I. p. 111); it is not mentioned in the Pāli version.

^[09] Chí lãnh hữu 至 冷 有, exceedingly cool, because all the fires have been extinguished. Pāli:?

^[10] Chân đế bất hư hữu 真 諦 不 虛 有; the Pāli is unclear. The passage regarded as equivalent in the Pāli is: (…) Tathāgato abhibhū anabhibhūti aññadatthudaso vasavattī: the Tathagata is the Victor, the Unconquered One, the One who sees all and knows all, free and sovereign.

^[11] Pāli: sabbaṃ loke yathātathaṃ, (knowing) the entire world as it truly is.

^[12] Spirit of Fragrant Sound 香 音 神, also called a celestial musician or Gandharva; Pāli: Gandhabba.

^[13] Vô ngã tất thất thời 無 我 必 失 時.

138. THE DISCOURSE ON MERIT^[1]

Thus have I heard:

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

At that time, the Buddha addressed the bhikkhus:

“Do not fear merit^[02], but cherish it in your thoughts. Why is this? Because what is called merit is also called happiness. To fear merit is not to cherish it in one’s thoughts. Why is this? What is non-merit is called suffering.

“I recall that in the distant past, for a long time I performed meritorious deeds, and for a long time I received their results, which I cherished in my thoughts. In the past, I practiced the mind of loving-kindness for seven years, and throughout seven cycles of the formation and dissolution of the aeon, I was not reborn in this world. When the aeon dissolved, I was born in the Ābhāsvara Heaven^[03]. When the aeon formed, I was reborn below in an empty palace of Brahmā, and became the Great Brahmā in that Brahmā realm.

“On other occasions, I became the Sovereign Deva King a thousand times, Śakra, Lord of the Devas, thirty-six times, and a consecrated kṣatriya king on innumerable occasions.

“Bhikkhus, when I was a consecrated kṣatriya king, I possessed eighty-four thousand great elephants covered with exceedingly beautiful trappings and adorned with precious white pearl ornaments^[04], foremost among them being the royal elephant Uṣabha^[05].

“Bhikkhus, when I was a consecrated kṣatriya king, I possessed eighty-four thousand horses covered with various beautiful trappings. They were adorned with precious gold, silver, and pendant ornaments, foremost among them being the horse Mao^[06].

“Bhikkhus, when I was a consecrated kṣatriya king, I possessed eighty-four thousand chariots, decorated on four sides with precious, multicolored patterned hides of such animals as lions, tigers, and leopards, woven in various intermingled colors. Foremost among them was the exceedingly swift chariot called Musical Sound^[07].

“Bhikkhus, when I was a consecrated kṣatriya king, I possessed eighty-four thousand great cities, exceedingly prosperous and densely populated, foremost among them being the royal city of Kuśāvatī^[08].

“Bhikkhus, when I was a consecrated kṣatriya king, I possessed eighty-four thousand mansions. There were four kinds of precious mansions, made of gold, silver, lapis lazuli, and crystal, foremost among them being the Hall of the True Dharma^[09].

“Bhikkhus, when I was a consecrated kṣatriya king, I possessed eighty-four thousand royal couches. There were four kinds of precious couches, made of gold, silver, lapis lazuli, and crystal. They were spread with various cushions and mats woven from wool of five colors, covered with brocade, gauze, fine silk, and silk cloth, furnished with quilts and mattresses, with pillows at both ends, and spread with precious antelope-skin rugs^[10].

“Bhikkhus, when I was a consecrated kṣatriya king, I possessed eighty-four thousand sets of paired garments: śoma garments^[11], brocade garments, silk garments, cotton garments, and kāliṅga-pravara garments.

“Bhikkhus, when I was a consecrated kṣatriya king, I possessed eighty-four thousand women whose bodies were delicate, pure, and radiant. Their beauty surpassed that of ordinary people and was not inferior to that of the devas. Their bearing was graceful and upright, delighting all who saw them. They were adorned with various precious objects and necklaces, and all belonged to the kṣatriya caste. Beyond these, women of other castes were innumerable.

“Bhikkhus, when I was a consecrated kṣatriya king, I possessed eighty-four thousand dishes of food, continually served to me day and night.

“Bhikkhus, among those eighty-four thousand dishes, there was one dish that was exceedingly delicious and pure, possessing innumerable flavors; that was the dish I regularly ate.

“Bhikkhus, among those eighty-four thousand women, there was one woman of the kṣatriya caste, exceptionally graceful and beautiful, who attended upon me.

“Bhikkhus, among those eighty-four thousand sets of paired garments, there was one set—whether a śoma garment, a brocade garment, a silk garment, a cotton garment^[12], or a kāliṅga-pravara garment—that I regularly wore.

“Bhikkhus, among those eighty-four thousand royal couches, there was one royal couch made of either gold, silver, lapis lazuli, or crystal. It was spread with cushions and mats woven from wool of five colors and covered with brocade, gauze, fine silk, and silk cloth. It was furnished with quilts and mattresses, with pillows at both ends, and spread with a precious antelope-skin rug. That was the couch on which I regularly slept.

“Bhikkhus, among those eighty-four thousand mansions, there was one mansion made of either gold, silver, lapis lazuli, or crystal, called the Hall of the True Dharma. That was where I regularly dwelt.

“Bhikkhus, among those eighty-four thousand great cities, there was one exceedingly prosperous and densely populated city called Kuśāvatī. That was where I regularly dwelt.

“Bhikkhus, among those eighty-four thousand chariots, there was one woven from the multicolored hides of such animals as lions, tigers, and leopards, and adorned with intermingled colors. It traveled exceedingly swiftly and was called the Musical Sound Chariot. I regularly rode in it to the mansions to view the gardens.

“Bhikkhus, among those eighty-four thousand horses, there was one deep-blue horse with a bird-like head, called the horse Mao. I regularly rode it to the mansions to view the gardens.

“Bhikkhus, among those eighty-four thousand great elephants, there was one whose entire body was pure white and whose seven limbs were all perfectly straight, called the royal elephant Uṣabha. I regularly rode it to the mansions to view the gardens.

“Bhikkhus, I then thought: ‘What karmic fruit, what karmic recompense, has caused me now to possess such great power of spiritual accomplishment, great majesty, great blessings, and great spiritual might?’

“Bhikkhus, I further thought: ‘These are the fruits of three kinds of karma, the recompenses of three kinds of karma, which have caused me now to possess great power of spiritual accomplishment, great majesty, great blessings, and great spiritual might: first, giving; second, self-discipline; and third, protection.’”

Then the Blessed One spoke this verse:

Contemplate this reward of merit,

Wonderfully wholesome, of abundant benefit.

Bhikkhus, in the past I

Cultivated loving-kindness for seven years;

For seven cycles of formation and dissolution,

I was not reborn in this realm.

When the world was destroyed,

I was born in the Ābhassara heaven.

When the world came into formation,

I was born in the Brahma heaven;

There I was Mahābrahmā.

A thousand births as the Self-Mastering Deva;

Thirty-six times as Śakra;

And countless hundreds of Crowned Kings.

A kshatriya Crown-Anointed King,

Supreme among humankind.^[13]

In accordance with Dharma, without sword or cudgel,

I ruled the whole world.

In accordance with Dharma, without deceit,^[14]

I rightly brought peace and happiness and taught the people.

In accordance with Dharma, transmitted successively,

Throughout all the lands.

Wherever there was wealth and abundant possessions,

I was born into such a lineage;

Rice and grain were all plentiful,

And I attained the seven precious treasures.

Through these great merits,

Wherever I was born, I possessed mastery.

The Buddhas dwell in the world,

And these are the things those Buddhas taught;

Know these matters to be wondrous,

And behold their many spiritual powers.

Who, knowing this, would not believe,

And thus be born in darkness?

Therefore, for your own sake,

Aspire to great blessings.

Revere the true Dharma;

Ever recollect the Buddha’s Dharma and Discipline.

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

Notes:

^[01] Cf. Pāli A.7.58 Pacala (Drowsiness), final passage.

^[02] Pāli: mā bhikkhave puññānaṃ bhāyittha, sukkhass'etaṃ bhikkhave adhivacanaṃ, yad idaṃ puññaun ti, “Do not fear merit; merit is a designation for happiness.”

^[03] The Hoảng Dục heaven is the Ābhassara heaven, also called the Heaven of Radiant Light; Pāli: Ābhassara.

^[04] A necklace of white pearls 白 珠 珞.

^[05] The elephant king Vu-sa-hạ 于 娑 賀 象 王. Pāli: Uposathanāgarāja.

^[06] The horse king Mao [馬+毛] 馬 王. Pāli: Valāhaka-assarāja.

^[07] The Music-Sounding Chariot 樂 聲 車. Pāli: Vejayanta-ratha, the Chariot (= palace) of Victory.

^[08] Câu-xá-hòa-đề 拘 舍 惒 提. Pāli: Kusāvati.

^[09] The Palace of the True Dharma 正 法 殿. Pāli: Dhammapāsāda.

^[10] Chinese transliteration: gia-lăng-già-ba-hòa-la ba-giá-tất-đa-la-na 加 陵 伽 波 惒 邏 波 遮 悉 多 羅 那. Pāli: kadalimigapavara-pacchattharaṇa, an exceedingly precious antelope-skin rug.

^[11] Sơ-ma cloth 初 摩 衣; Pāli: khoma-pilotikā, linen cloth.

^[12] Kiếp-bối cloth 劫 貝 衣. Pāli: kappāsika, cotton cloth.

^[13] Pāli: Muddhābhisitto khattiyo manussādhipatī, becoming a Crown-Anointed King of the kshatriya lineage, a sovereign over human beings.

^[14] “In accordance with Dharma, without coercion” 如 法 不 加 抂. Pāli: asāhasena dhammena, governing according to Dharma rather than by force.

139. THE DISCOURSE ON THE CHARNEL GROUND^[1]

Thus have I heard:

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

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

“A young bhikkhu who has only recently fulfilled the precepts should frequently go to a charnel ground^[02] and contemplate the conditions of corpses: the condition of bones, the livid condition, the condition of decomposition, the condition of being devoured by animals, and the condition of a dried skeleton. After carefully noting these conditions of corpses, he should return to his dwelling, wash his hands and feet clean, spread his sitting mat upon the bed, sit cross-legged, and contemplate these conditions: the condition of bones, the livid condition, the condition of decomposition, the condition of being devoured by animals, and the condition of articulated bones still joined together.

Why is this? If a bhikkhu cultivates contemplation through these conditions, he will swiftly eliminate the afflictions of sensual desire and anger from his mind.”

Then the Blessed One spoke this verse:

Those young bhikkhus

Who have not yet established the foundations of mindfulness^[03]

Should go to the charnel ground

To dispel thoughts of lust.

Let the mind be free from hatred,

Loving all sentient beings,

Suffusing every direction.

They should contemplate the body,

Contemplate its livid condition

And its decomposition and decay;

Contemplate deeply the crows pecking at the body,

And the bones exposed joint by joint.

Having cultivated these contemplations,

They should return to their dwelling,

Wash their hands and feet clean,

Spread out their bedding and sit upright;

They should contemplate in accordance with reality,

Internally and externally in the body,

That it is filled with feces and urine;

With heart, kidneys, liver, and lungs.

When going on almsround^[04]

To the villages of the people,

As though clad in armor,

They should maintain right mindfulness before them.

If they see an attractive form,

Pure and associated with desire,

Having seen it, they should contemplate it as it truly is,

Mindful of the Buddha’s Dharma and Discipline.

Within it there are no bones or sinews,

No flesh and no blood;

No kidneys, heart, liver, or lungs;

No phlegm, bodily fluids, brain, or marrow.

The earth element is altogether empty;

The water element is also unreal;

The fire element is likewise empty;

The wind element, too, is not real.

Whatever feeling there may be,

Pure and associated with desire,

All of it becomes tranquil;

Contemplate it with true wisdom.

Thus practice diligently,

Ever mindful of the perception of impurity;

Eliminate lust, anger, and delusion,

And bring ignorance entirely to an end;

Give rise to pure illumination,

And, as a bhikkhu, cross beyond the bounds of suffering.

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

Notes:

^[01] Cf. Sn. (1.11) Vijaya-sutta and compare Discourse No. 98 above.

^[02] “Charnel ground” 息 止 道. Pāli: Sīvathikā.

^[03] The original Chinese reads: “resting place of the mind” 意 止. Pāli: satipaṭṭhāna.

^[04] Phân vệ 分 衛, a phonetic transcription. Pāli: piṇḍapāta.

140. THE DISCOURSE ON THE UTMOST EXTREME^[1]

Thus have I heard:

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

At that time, the Blessed One told the bhikkhus:

“Among ways of sustaining life, the lowest and most extreme is going for alms. The world greatly shuns it, saying, ‘A shaven-headed man walks along holding an alms bowl in his hands.’ Yet a son of good family accepts this for a purpose. Why is that? Because he is disenchanted with and horrified by birth, aging, illness, death, sorrow, lamentation, grief, suffering, and distress; or because he seeks to reach the end of this entire great mass of suffering. Did you not go forth to train in the path with such an intention?”

The bhikkhus replied:

“Indeed, it was so.”

The Blessed One again told the bhikkhus:

“That foolish person goes forth to train in the path with such an intention, yet lives in sensual desire and is utterly submerged in it; defilement tightly binds his mind. He is jealous, faithless, indolent, devoid of right mindfulness, without right concentration, possessed of evil wisdom, mentally deranged, and with his faculties in disorder. He is exceedingly negligent in observing the precepts, does not cultivate the life of a śramaṇa, and does not develop what is vast and great.

“It is just as when someone uses ink to wash objects stained with ink; washes blood with blood, wipes away filth with filth, removes dirt with dirt, or removes feces with feces—it only increases the impurity. He abandons obscurity only to enter obscurity and abandons darkness only to enter darkness. I say that the foolish person’s observance of a śramaṇa’s precepts is likewise: he lives in sensual desire and is utterly submerged in it; defilement tightly binds his mind. He is jealous, faithless, indolent, devoid of right mindfulness, without right concentration, possessed of evil wisdom, mentally deranged, and with his faculties in disorder. He is exceedingly negligent in observing the precepts, does not cultivate the life of a śramaṇa, and does not develop what is vast and great.

“It is also like a heap of ashes amid the charred sticks left from cremating a human corpse in a deserted forest. The mountains and forests have no need of it, nor can villages make use of it. I say that the foolish person who observes a śramaṇa’s precepts is likewise: he lives in sensual desire and is utterly submerged in it; defilement tightly binds his mind. He is jealous, faithless, indolent, devoid of right mindfulness, without right concentration, possessed of evil wisdom, mentally deranged, and with his faculties in disorder. He is exceedingly negligent in observing the precepts, does not cultivate the life of a śramaṇa, and does not develop what is vast and great.”

Then the Blessed One spoke this verse:

The foolish person ruins the life of sensual pleasure,

And also destroys the purpose of the śramaṇa’s life.

Both the spiritual path and worldly life are lost,

Like ashes left behind when the fire has died.

It is as though, in a desolate forest,

Only ashes remained from a cremated corpse;

Useless alike to village and mountain forest;

One who is infatuated with sensual desire is no better.

Both the path and worldly life are lost,

Like ashes when the flame has died away.

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

Notes:

^[01] Cf. Pāli, It. 91, Jīvita; S. 22.80, Piṇḍa. Cf. Chinese, No. 765 (2.32), the Itivṛttaka Sūtra, Chapter 2, Sūtra 32.

141. THE SŪTRA OF SIMILES^[1]

Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

“If there are immeasurable wholesome qualities that can be attained, all of them take heedfulness as their foundation, have heedfulness as their origin, arise because of heedfulness, and have heedfulness as their foremost condition. Among all wholesome qualities, heedfulness is supreme.

“Just as all cultivation of fields depends upon the earth, rests upon the earth, and is established upon the earth before the fields can be cultivated, so too, if there are immeasurable wholesome qualities that can be attained, all of them take heedfulness as their foundation, have heedfulness as their origin, arise because of heedfulness, and have heedfulness as their foremost condition. Among all wholesome qualities, heedfulness is supreme.

“Just as seeds, the various classes of seeds^[02], the various kinds of vegetation^[03], the hundred varieties of grain, and medicinal plants all arise and grow in dependence upon the earth, resting upon the earth and being established upon the earth, so too, if there are immeasurable wholesome qualities that can be attained, all of them take heedfulness as their foundation, have heedfulness as their origin, arise because of heedfulness, and have heedfulness as their foremost condition. Among all wholesome qualities, heedfulness is supreme.

“Just as, among fragrances derived from roots^[04], black sandalwood^[05] is supreme; just as, among fragrances derived from trees^[06], red sandalwood^[07] is supreme; just as, among flowers growing in water, the blue lotus is supreme; just as, among flowers growing on land, the sumana flower^[08] is supreme; and just as all the footprints of animals can be encompassed within the elephant’s footprint—the elephant’s footprint, encompassing them all, is foremost and is supreme because it is exceedingly broad and large—so too, if there are immeasurable wholesome qualities that can be attained, all of them take heedfulness as their foundation, have heedfulness as their origin, arise because of heedfulness, and have heedfulness as their foremost condition.

Among all wholesome qualities, heedfulness is supreme.

“Just as, among animals, the lion king is supreme; just as, when armies engage one another in battle, the solemn pledge^[09] is foremost; and just as all the rafters of a pavilion rest upon the ridgepole^[10], are established upon the ridgepole, and are supported by the ridgepole—the ridgepole being foremost because it supports them all—so too, if there are immeasurable wholesome qualities that can be attained, all of them take heedfulness as their foundation, have heedfulness as their origin, arise because of heedfulness, and have heedfulness as their foremost condition. Among all wholesome qualities, heedfulness is supreme.

“Just as, among mountains, Mount Sumeru, king of mountains, is foremost; just as, among streams, the great ocean receives their waters and is foremost; just as, among beings of immense bodies^[11], the asura king is foremost; just as, among those attended upon^[12], Māra the king is foremost; just as, among those who indulge in sensual pleasures, King Mūrdhajāta is foremost; just as, among lesser kings, the wheel-turning king is foremost; just as, among the stars in the sky, the moon is foremost; just as, among silken fabrics, pure white silk is foremost; just as, among kinds of light, the light of wisdom is foremost; just as, among assemblies, the assembly of the Tathagata’s disciples is foremost;

just as, among conditioned and unconditioned dharmas, the exhaustion of craving, freedom from desire, cessation, and nirvana are foremost; and just as, among beings without feet, with two feet, with four feet, or with many feet; among those with form or without form, with perception or without perception, up to those who are neither percipient nor non-percipient—the Tathagata is foremost among them, the greatest, the highest, the loftiest, the most honored, and the most sublime.

“Just as milk comes from a cow; from milk comes curd; from curd comes fresh butter; from fresh butter comes clarified butter; and from clarified butter comes the essence of ghee—the essence of ghee being foremost, great, highest, supreme, excellent, honored, and sublime—so too, among beings without feet, with two feet, with four feet, or with many feet; among those with form or without form, with perception or without perception, up to those who are neither percipient nor non-percipient—the Tathagata is foremost among them, the greatest, the highest, the loftiest, the most excellent, the most honored, and the most sublime.”

Then the Blessed One spoke these verses:

Those who desire material wealth,

Excellent and greatly increasing,

Praise heedfulness;

In affairs and non-affairs, all becomes clear.^[13]

Those who are heedful

Gain benefit and meaning in both lives;

In this life they harvest well,

And in the next life they also harvest.

Having gained the harvest of this life,

They courageously contemplate every meaning;

The wise are certain to attain liberation.

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

Notes:

^[01] Cf. Pāli, S. 3.2 (7–8), Appamāda-sutta; S. 45.140–148, Pada. Cf. Chinese, No. 99 (1239), No. 100 ⁽⁶⁶⁾, and No. 765 (1.12), the Itivṛttaka Sūtra, translated by Xuanzang.

^[02] “Classes of seeds” (種子村). Pāli: bījagāma, kinds of seeds; referring to plants belonging to the group propagated from seeds.

^[03] The original Chinese reads “classes of spirits” (鬼神村). Pāli: bhūtagāma, referring to kinds of growing plants, as contrasted with classes of seeds; see the preceding note.

^[04] “Root fragrances” (根香): aromatic substances obtained from plant roots.

^[05] “Agarwood” (沈香); in the Pāli version: kāḷānusāriya, black sandalwood.

^[06] “Tree fragrances” (樹香): aromatic substances obtained from tree trunks.

^[07] “Red sandalwood” (赤栴檀); Pāli: lohita-candana, red sandalwood.

^[08] “Sumana flower” (須摩那華); Pāli: sumana, the delightful flower.

^[09] “Solemn pledge” (要誓). No. 100 ⁽⁶⁶⁾ says: the one who charges forward first is foremost.

^[10] “Supporting rafter-beam” (承椽梁), the ridgepole. Pāli: gopānasī. No. 100 ⁽⁶⁶⁾: among all pavilions, the gopānasī is supreme.

^[11] “Immense body” (大身): a huge and massive physical form.

^[12] “Attended upon” (瞻侍); the Sheng edition reads 瞻特. The meaning is unclear.

^[13] “Wisdom discerns affairs and non-affairs” (事無事慧說).