中阿含經
Chinese title:中阿含經
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12. CHAPTER ON BRAHMINS
(First Part)
142. THE SUTRA ON VASSAKARA[1]
Thus have I heard:
At one time, the Buddha was traveling in Rajagriha, dwelling on Vulture Peak[02].
At that time, Ajatasattu Vedehiputta[03], king of Magadha, was hostile toward the Vajjis[04]. Among his retinue, he repeatedly declared:
"The Vajjis possess great bases of spiritual power, great majesty, great blessings, and great supernatural might[05]. Nevertheless, I shall exterminate the Vajji people, devastate the Vajjis, and bring countless calamities upon the people of the Vajji country."
At that time, Ajatasattu Vedehiputta, king of Magadha, heard that the Blessed One was traveling in Rajagriha and dwelling on Vulture Peak. He therefore said to his chief minister Vassakara[06]:
"I have heard that the ascetic Gautama is traveling in Rajagriha and dwelling on Vulture Peak. Vassakara, go to the ascetic Gautama and, in my name, inquire whether his holy person is at ease and free from illness, and whether his strength remains as usual. Then say this: ‘Gautama, Ajatasattu Vedehiputta, king of Magadha, asks whether your holy person is at ease and free from illness, and whether your strength remains as usual.
Venerable ascetic Gautama, Ajatasattu Vedehiputta, king of Magadha, is hostile toward the Vajjis and, among his retinue, has repeatedly declared: “The Vajjis possess great bases of spiritual power, great majesty, great blessings, and great supernatural might. Nevertheless, I shall exterminate the Vajji people, devastate the Vajjis, and bring countless calamities upon the people of the Vajji country.” Venerable ascetic Gautama, what do you teach concerning this matter?’ Vassakara, whatever the ascetic Gautama teaches, strive to remember and retain it.
Why is this? Because one such as he would certainly never speak falsely."
Having received the king’s command, the chief minister Vassakara mounted a magnificent chariot and, accompanied by five hundred other chariots, departed from Rajagriha. He traveled to Vulture Peak and ascended the mountain. He then dismounted and proceeded on foot to where the Buddha was.
The chief minister Vassakara exchanged greetings with the Blessed One, then sat to one side and said:
"Gautama, Ajatasattu Vedehiputta, king of Magadha, asks whether your holy person is at ease and free from illness, and whether your strength remains as usual. Venerable ascetic Gautama, Ajatasattu Vedehiputta, king of Magadha, is hostile toward the Vajjis and, among his retinue, has repeatedly declared: ‘The Vajjis possess great bases of spiritual power, great majesty, great blessings, and great supernatural might. Nevertheless, I shall exterminate the Vajji people, devastate the Vajjis, and bring countless calamities upon the people of the Vajji country.’ Venerable ascetic Gautama, what do you teach concerning this matter?"
Upon hearing this, the Blessed One said:
"Vassakara, in the past I once went to the country of the Vajjis. In that country there was a monastery called Sarandada[07]. At that time, Vassakara, I taught the Vajjis the Dharma of non-decline[08]. The Vajjis were able to receive and practice those seven principles of non-decline. Vassakara, if the people of the Vajji country practice those seven principles of non-decline without violating them, the Vajji country will certainly remain powerful and cannot decline."
The chief minister Vassakara said to the Blessed One:
"Ascetic Gautama, you have spoken of this matter only in brief and have not explained it extensively. We are unable to understand its meaning. May the ascetic Gautama explain it extensively so that we may understand its meaning."
The Blessed One said:
"Vassakara, listen closely and reflect carefully. I shall explain this matter extensively for you[09]."
The chief minister Vassakara assented and listened.
At that time, Venerable Ananda was standing beside the Buddha, attending him while holding a fan. The Blessed One turned and asked Ananda:
"Have you heard that the Vajjis frequently assemble and gather in great numbers?"
Venerable Ananda replied:
"Blessed One, I have heard that the Vajjis frequently assemble and gather in great numbers."
The Blessed One then said to the chief minister Vassakara:
"If the Vajjis frequently assemble and gather in great numbers, the Vajji country will surely prosper and cannot decline."
The Blessed One again asked Venerable Ananda:
"Have you heard that the Vajjis assemble in harmony, conduct the affairs of the Vajjis in harmony, and disperse in harmony?"
"Blessed One, I have heard that the Vajjis assemble in harmony, conduct the affairs of the Vajjis in harmony, and disperse in harmony."
The Blessed One again said to the chief minister Vassakara:
"If the Vajjis assemble in harmony, conduct the affairs of the Vajjis in harmony, and disperse in harmony, the Vajji country will surely prosper and cannot decline."
The Blessed One again asked Venerable Ananda:
"Have you heard that in the Vajji country they do not establish what has not previously been established, do not alter what has already been established, and strictly uphold and practice the ancient laws of the Vajjis?"
"Blessed One, I have heard that in the Vajji country they do not establish what has not previously been established; they do not alter what has already been established; and they strictly uphold and practice the ancient laws of the Vajjis."
The Blessed One again said to the chief minister Vassakara:
"If in the Vajji country they do not establish what has not previously been established; do not alter what has already been established; and strictly uphold and practice the ancient laws of the Vajjis, the Vajji country will surely prosper and cannot decline."
The Blessed One again asked Venerable Ananda:
"Have you heard that the Vajjis do not rely upon their power to violate the wives and daughters of others?"
"Blessed One, I have heard that the Vajjis do not rely upon their power to violate the wives and daughters of others."
The Blessed One again said to the chief minister Vassakara:
"If the Vajjis do not rely upon their power to violate the wives and daughters of others, the Vajji country will surely prosper and cannot decline."
The Blessed One again asked Venerable Ananda:
"Have you heard that whenever there are persons of renowned virtue worthy of respect among the Vajjis, the Vajjis together honor, serve, and make offerings to them? And do they listen to the instructions of those persons and act accordingly?"
"Blessed One, I have heard that whenever there are persons of renowned virtue worthy of respect among the Vajjis, the Vajjis together honor, serve, and make offerings to them, and they listen to the instructions of those persons and act accordingly."
The Blessed One again said to the chief minister Vassakara:
"Vassakara, if, whenever there are persons of renowned virtue worthy of respect among the Vajjis, the Vajjis together honor, serve, and make offerings to them, and listen to the instructions of those persons and act accordingly, the Vajji country will surely prosper and cannot decline."
The Blessed One again asked Venerable Ananda:
"Have you heard that whenever there are ancient shrines[10] among the Vajjis, the Vajjis together restore them, reverently make offerings to them, and pay homage to them; that they never neglect the established rites and do not diminish the customs that have been practiced?"
“Blessed One, I have heard that whenever there is an ancient shrine in the country of the Vajjis, the Vajjis together restore it, honor it, make offerings to it, and pay homage to it. They never neglect the rites already established, nor diminish the customs already practiced.”
The Blessed One again said to the great minister Vassakara:
“If there is an ancient shrine in the country of the Vajjis and the Vajjis together restore it, honor it, make offerings to it, and pay homage to it, never neglecting the rites already established nor diminishing the customs already practiced, then the country of the Vajjis will surely prosper and cannot decline.”
The Blessed One again asked Venerable Ananda:
“Have you ever heard that the Vajjis all support the arhats and hold them in the highest esteem, always wishing that arhats who have not yet come would come, and that those who have already come would continue to dwell there for a long time, never allowing them to lack the requisites of life, such as robes, food and drink, beds, and medicines?”
“Blessed One, I have heard that the Vajjis all support the arhats and hold them in the highest esteem, always wishing that arhats who have not yet come would come, and that those who have already come would continue to dwell there for a long time, never allowing them to lack the requisites of life, such as robes, food and drink, beds, and medicines.”
The Blessed One again said to the great minister Vassakara:
“If the Vajjis all support the arhats and hold them in the highest esteem, always wishing that arhats who have not yet come would come, and that those who have already come would continue to dwell there for a long time, never allowing them to lack the requisites of life, such as robes, food and drink, beds, and medicines, then the country of the Vajjis will surely prosper and cannot decline.
“Vassakara, the Vajjis practice these seven principles of non-decline. If they uphold these seven principles of non-decline, the country of the Vajjis will surely prosper and cannot decline.”
Then the great minister Vassakara rose from his seat, bared his right shoulder, joined his palms toward the Buddha, and said:
“Master Gautama, even if the Vajjis had accomplished only one principle of non-decline, King Ajatashatru of Magadha, the son of Lady Vaidehi, would still be unable to subdue them, much less when they possess all seven principles of non-decline. Master Gautama, I have many affairs of state to attend to, so I ask leave to withdraw.”
The Blessed One said:
“You may depart at your convenience.”
The great minister Vassakara heard the Buddha’s teaching, carefully retained it in mind, circumambulated the Blessed One three times, and departed.
Not long after the great minister Vassakara had departed, the Blessed One turned to Venerable Ananda and said:
“Ananda, if there are bhikkhus now living scattered about Vulture Peak, instruct them all to assemble in the lecture hall. When they have all gathered, come and inform me.”
Venerable Ananda accepted the Buddha’s instruction, saying:
“Yes, Blessed One!”
Venerable Ananda immediately went and announced:
“All bhikkhus now living scattered about Vulture Peak are instructed to assemble in the lecture hall.”
When they had all assembled, the Venerable returned to the Buddha, bowed his head in homage, stood to one side, and said:
“Blessed One, I have given the instruction that all bhikkhus now living scattered about Vulture Peak should assemble in the lecture hall. They have now all gathered. May the Blessed One know that the time has come.”
The Blessed One then went with Venerable Ananda to the lecture hall. Having taken his prepared seat before the community of bhikkhus, he said to them:
“I shall now teach you the seven principles of non-decline. Listen attentively and reflect carefully.”
The bhikkhus said to the Buddha:
“Yes, Blessed One.”
The Buddha said:
“What are the seven?
“If the community of bhikkhus meets frequently and assembles in great numbers, the community of bhikkhus will surely prosper and cannot decline.
“If the community of bhikkhus assembles in harmony, conducts its communal affairs in harmony, and adjourns in harmony, the community of bhikkhus will surely prosper and cannot decline.
“If the community of bhikkhus does not establish what has not been established, does not alter what has already been established, and strictly observes the disciplinary rules that I have taught, the community of bhikkhus will surely prosper and cannot decline.
“If the community of bhikkhus is not dominated[11] by craving for existence that leads to the future[12], which manifests together with desire and delight, taking pleasure in one form of life after another[13], the community of bhikkhus will surely prosper and cannot decline.
“If there are senior and highly revered elders among the community of bhikkhus, fellow practitioners of the holy life, and all the bhikkhus respect, honor, support, and make offerings to them, and heed their teachings, the community of bhikkhus will surely prosper and cannot decline.
“If the community of bhikkhus resorts to secluded forests, lofty mountain slopes, and peaceful places of solitary dwelling—utterly free from noise, remote from evil, and devoid of human presence—and there sits quietly, dwelling joyfully without departing, the community of bhikkhus will surely prosper and cannot decline.
“If the community of bhikkhus supports all practitioners of the holy life, esteems and cherishes them greatly, always wishing that practitioners of the holy life who have not yet come would come, and that those who have already come would continue to dwell there for a long time, never allowing them to lack the requisites of life, such as robes, food and drink, beds, and medicines, the community of bhikkhus will surely prosper and cannot decline.
“If the community of bhikkhus practices these seven principles of non-decline, accepts and upholds them, and does not transgress them, the community of bhikkhus will surely prosper and cannot decline.”
The Blessed One again said to the bhikkhus:
“I shall teach you another seven principles of non-decline. Listen attentively and reflect carefully.”
The bhikkhus said to the Buddha:
“Yes, Blessed One.”
The Buddha said:
“What are the seven?
“If a bhikkhu shows the utmost reverence to his Teacher, makes offerings to him, and serves him, that bhikkhu will surely prosper and cannot decline.
“If a bhikkhu shows the utmost reverence for the Dharma, the Sangha, the precepts, heedfulness, generosity, and concentration[14], that bhikkhu will surely prosper and cannot decline.
“If the community of bhikkhus practices these seven principles of non-decline, accepts and upholds them, and does not transgress them, the bhikkhus will surely prosper and cannot decline.”
The Blessed One again said to the bhikkhus:
“I shall teach you another seven principles of non-decline. Listen attentively and reflect carefully.”
The bhikkhus said to the Buddha:
“Yes, Blessed One.”
The Buddha said:
“What are the seven?
“If the community of bhikkhus does not engage in worldly occupations[15], does not delight in worldly occupations, and does not become habituated to worldly occupations, the community of bhikkhus will surely prosper and cannot decline.
"If the community of bhikshus does not engage in frivolous talk[16], does not delight in frivolous talk, and does not make a habit of frivolous talk; does not engage in gatherings, does not delight in gatherings, and does not frequent gatherings; does not engage in indiscriminate association[17], does not delight in indiscriminate association, and does not make a habit of indiscriminate association; does not indulge in sleep, does not delight in sleep, and does not make a habit of sleep; does not cultivate the holy life for gain, praise, or the sake of others; and, with regard to both lesser and higher attainments, does not interrupt its upward striving halfway, then the bhikshus will certainly remain strong and cannot decline.
"If bhikshus practice these seven principles of non-decline, uphold them, and do not transgress them, then the bhikshus will certainly remain strong and cannot decline."
The Blessed One again addressed the bhikshus:
"I shall also teach you another seven principles of non-decline. Listen closely and reflect well."
The bhikshus said to the Buddha:
"We shall respectfully obey."
The Buddha said:
"What are the seven?
"If bhikshus possess the treasure of faith, the treasure of morality, the treasure of moral shame, the treasure of moral dread, the treasure of great learning, the treasure of generosity, and the treasure of wisdom, then the bhikshus will certainly remain strong and cannot decline.
"If bhikshus practice these seven principles of non-decline, uphold them, and do not transgress them, then the bhikshus will certainly remain strong and cannot decline."
The Blessed One again addressed the bhikshus:
"I shall also teach you another seven principles of non-decline. Listen closely and reflect well."
The bhikshus said to the Buddha:
"We shall respectfully obey."
The Buddha said:
"What are the seven?
"If bhikshus possess the power of faith, the power of diligence, the power of moral shame, the power of moral dread, the power of mindfulness, the power of concentration, and the power of wisdom, then the bhikshus will certainly remain strong and cannot decline.
"If bhikshus practice these seven principles of non-decline, uphold them, and do not transgress them, then the bhikshus will certainly remain strong and cannot decline."
The Blessed One again addressed the bhikshus:
"I shall also teach you another seven principles of non-decline. Listen closely and reflect well."
The bhikshus said to the Buddha:
"We shall respectfully obey."
The Buddha said:
"What are the seven?
"If bhikshus cultivate the enlightenment factor of mindfulness, based upon seclusion, based upon dispassion, based upon cessation, and inclining toward deliverance; and likewise cultivate the enlightenment factors of investigation of Dharma, diligence, joy, tranquility, and concentration; and cultivate the enlightenment factor of equanimity, based upon seclusion, based upon dispassion, based upon cessation, and inclining toward deliverance, then the bhikshus will certainly remain strong and cannot decline.
"If bhikshus practice these seven principles of non-decline, uphold them, and do not transgress them, then the bhikshus will certainly remain strong and cannot decline."
The Blessed One again addressed the bhikshus:
"I shall also teach you another seven principles of non-decline. Listen closely and reflect well."
The bhikshus said to the Buddha:
"We shall respectfully obey."
The Buddha said:
"What are the seven?
"If a matter requires the rule of a verdict in the presence of the parties, they apply the rule of a verdict in the presence of the parties. If it requires the rule of a verdict based on mindfulness, they apply the rule of a verdict based on mindfulness. If it requires the rule of a verdict based on the absence of insanity, they apply the rule of a verdict based on the absence of insanity.
If it requires the rule of voluntary confession, they apply the rule of voluntary confession. If it requires the rule of a majority decision, they apply the rule of a majority decision. If it requires the rule of successive deliberation, they apply the rule of successive deliberation.
If a dispute arises within the community, they bring it to an end in accordance with the Dharma and the rule for settling disputes, as though casting away tattered rags[18].
"If bhikshus practice these seven principles of non-decline, uphold them, and do not transgress them, then the bhikshus will certainly remain strong and cannot decline."
The Blessed One again addressed the bhikshus:
"I shall now teach you the six principles of cordiality[19]. Listen closely and reflect well."
The bhikshus said to the Buddha:
"We shall respectfully obey."
The Buddha said:
"What are the six?
"One directs bodily actions of loving-kindness toward one's fellow practitioners of the holy life. This is called a principle of cordiality, a principle that is lovable and delightful, that inspires affection, respect, service, reverence, cultivation, and harmony, through which one attains the state of a renunciant, one-pointedness of mind, diligent striving, and the realization of nirvana.
"Likewise, one directs verbal actions of loving-kindness and mental actions of loving-kindness toward them.
"Whatever gain one has lawfully obtained, even a morsel of food lying in one's own alms bowl, one shares that gain with one's fellow practitioners of the holy life. This is called a principle of cordiality, a principle that is lovable and delightful, that inspires affection, respect, service, reverence, cultivation, and harmony, through which one attains the state of a renunciant, one-pointedness of mind, diligent striving, and the realization of nirvana.
"Whatever precepts are unbroken, unbreached, undefiled, unstained, as firm as the earth[20], praised by the noble ones, complete, and carefully upheld, one shares such observance of the precepts with one's fellow practitioners of the holy life. This is called a principle of cordiality, a principle that is lovable and delightful, that inspires affection, respect, service, reverence, cultivation, and harmony, through which one attains the state of a renunciant, one-pointedness of mind, diligent striving, and the realization of nirvana.
"Whatever noble view leads to deliverance, clear vision, and thorough understanding, and conduces to the right cessation of suffering, one shares such a view with one's fellow practitioners of the holy life. This is called a principle of cordiality, a principle that is lovable and delightful, that inspires affection, respect, service, reverence, cultivation, and harmony, through which one attains the state of a renunciant, one-pointedness of mind, diligent striving, and the realization of nirvana.
"It is on this account that I have taught the six principles of cordiality."
Thus spoke the Buddha. Having heard what the Buddha taught, the bhikshus rejoiced and respectfully practiced it.
Notes:
[01] Chinese edition, fascicle 35. Pāli parallel: A.7.20 Vassakāra-sutta; cf. D.16 Mahāparinibbāna. Chinese alternate translations: No.125 (40.2), Ekottarika Āgama, Chapter 40, Sūtra No. 2; cf. No.1(2), Dīrgha Āgama, Sūtra No. 2, "The Journey"; No.5, Buddha's Parinirvāṇa Sūtra, translated by Bai Fazhu; No.6, Parinirvāṇa Sūtra, translated by an unknown translator.
[02] Vulture Crag 鷲巖, also called Sacred Vulture Peak, or phonetically rendered as Qishejue; Vulture Peak. Pāli: Gijjakūta-pabbata.
[03] Weishengyuan Pituoti Zi 未生怨鞞陀提子, or Asheshi Weitixi Zi. Pāli: Ajātasattu Vedehiputta, Ajātasattu, son of Vedehi.
[04] Baqi 跋耆. Pāli: Vajjī.
[05] Pāli: evaṃmahiddhike evaṃmahānubhāve, so mighty, of such great power.
[06] Yushi 雨勢, or phonetically read as Yushe 雨[禹]舍. Pāli: Vassakāra, a brahmin and the prime minister of Magadha.
[07] Zheheluo Monastery 遮惒羅寺. In the Pāli version: Sārandada-cetiya. According to the Chinese version, this monastery may have been Cāpala, where the Buddha announced his decision to enter nirvana.
[08] Principles of non-decline 不衰法. Pāli: Aparihāniya-dhamma.
[09] In other versions, the Buddha speaks only indirectly.
[10] Ancient shrine 舊寺; here, following No.1(2): ancestral temple. Pāli: vajjīnaṃ vajjicetiyāni, the shrines of the Vajjīs.
[11] Qibusui 起不隨. Pāli: na vasaṃ gacchanti.
[12] Pāli: uppannāya taṇhāya ponobhavikāya na vasaṃ gacchanti, they do not fall under the sway of arisen craving, the craving that leads to renewed existence.
[13] Delight and attachment to this or that mode of existence 愛 樂 彼 彼 有.
[14] Dharma, assembly, precepts, heedfulness, provision, concentration, together with what was previously said concerning the teacher, are the seven principles of non-decline. Compare the seven principles listed in No. 1(2): 1. Reverence for the Buddha; 2. Reverence for the Dharma; 3. Reverence for the Sangha; 4. Reverence for the precepts and discipline; 5. Reverence for meditative concentration; 6. Reverent obedience to one’s parents; 7. Reverence for the principle of heedfulness.
[15] Not engaging in work 不 行 於 業. Here, “work” is understood as worldly affairs. Pāli: na kammārāmā, na kammaratā, na kammārāmataṃ anuyuttā, not delighting in worldly occupations, not rejoicing in worldly occupations, and not being engrossed in worldly occupations.
[16] Not engaging in clamorous talk 不 行 譁 說. Pāli: na bhassārāmā.
[17] Mingling 雜 合 is understood as “associating with evil friends.”
[18] The seven principles for preventing disputes, or settling disputes. See Sutra No. 196 below.
[19] The six principles of harmonious respect, or the six harmonies; see Sutra No. 196.
[20] Chinese: “like the earth, not subject to another” 如 地 不 隨 他; in the Pāli version: bhujissāni, a free person, no longer a slave.
143. THE SUTRA OF ŚAṄGĀRAVA[1]
Thus have I heard:
At one time, the Buddha was journeying in the country of Śrāvastī, in Jeta Grove, Anāthapiṇḍika’s Park.
At that time, the young brahmin Śaṅgārava[02], after midday, was strolling at leisure when he came to where the Buddha was. After exchanging greetings, he sat down to one side and said:
“Master Gautama, I have something I wish to ask. If you would grant me a hearing, only then would I dare to present it.”
The Blessed One said:
“Young brahmin, ask whatever you wish.”
The young brahmin Śaṅgārava then asked:
“Master Gautama, brahmins lawfully seek alms and material goods, and themselves perform sacrificial offerings[03], or instruct others to perform sacrificial offerings. Master Gautama, whether they themselves perform sacrificial offerings or instruct others to do so, all such people practice upon immeasurable fields of merit[04], because of those sacrificial offerings. The disciples of the ascetic Gautama, regardless of their clans[05], shave off their hair and beards, don the kāṣāya robe, and, out of resolute faith, leave the household life for homelessness to train in the Way.
Each disciplines himself, each brings himself to tranquility, and each attains ultimate cessation for himself. Thus, the disciples of the ascetic Gautama, regardless of their clans, practice upon only one field of merit and not upon immeasurable fields of merit, because of their training in the Way.”
At that time, the Venerable Ānanda was standing beside the Buddha, attending him while holding a fan. The Venerable Ānanda then asked:
“Young brahmin, of these two courses of practice, which is the highest, the most sublime, and the most excellent?”
The young brahmin Śaṅgārava said:
“Ānanda, I honor, respect, and revere both the ascetic Gautama and Ānanda.”
The Venerable Ānanda asked again:
“Young brahmin, I did not ask whom you honor, respect, and revere. I asked only this: of these two courses of practice, which is the highest, the most sublime, and the most excellent?”
Three times the Venerable Ānanda asked the young brahmin Śaṅgārava:
“Young brahmin, of these two courses of practice, which is the highest, the most sublime, and the most excellent?”
And three times the young brahmin Śaṅgārava said:
“Ānanda, I honor, respect, and revere both the ascetic Gautama and Ānanda.”
The Venerable Ānanda again said:
“Young brahmin, I did not ask whom you honor, respect, and revere. I asked only this: of these two courses of practice, which is the highest, the most sublime, and the most excellent?”
At that moment, the Blessed One thought: “This young brahmin Śaṅgārava has been confounded by Ānanda. I should rescue him!”
Knowing this, the Blessed One asked:
“Young brahmin, yesterday, when the king and his ministers convened a great assembly, what did they discuss? For what reason did they gather together?”
The young brahmin Śaṅgārava replied:
“Yesterday, the king and his ministers convened a great assembly to discuss this matter: ‘For what cause and condition did the ascetic Gautama formerly establish few training precepts, while many bhikṣus attained the Way; and for what cause and condition is it that nowadays, when the ascetic Gautama establishes many training precepts, few bhikṣus attain the Way[06]?’ Master Gautama, yesterday the king and his ministers convened a great assembly to discuss this matter. It was on account of this matter that they convened the great assembly.”
The Blessed One then said:
“Young brahmin, I shall now ask you a question. Answer according to your understanding. What do you think? Suppose an ascetic or brahmin himself follows such a path and such a course of practice; and after himself following such a path and such a course of practice, his taints are utterly destroyed, he realizes the taintless liberation of mind and liberation through wisdom, personally knows, awakens to, and realizes it, and, having accomplished it, dwells therein, knowing as it truly is: ‘Birth has ended, the holy life has been established, what had to be done has been done, and there will be no further existence.’
“He then teaches others, saying: ‘I myself followed such a path and such a course of practice; and after following such a path and such a course of practice, my taints were utterly destroyed, and I realized the taintless liberation of mind and liberation through wisdom. I personally knew, awakened to, and realized it, and, having accomplished it, dwelt therein, knowing as it truly is: “Birth has ended, the holy life has been established, what had to be done has been done, and there will be no further existence.” Come here, all of you, and likewise follow such a path and such a course of practice yourselves;
and after following such a path and such a course of practice, let your taints be utterly destroyed, realize the taintless liberation of mind and liberation through wisdom, personally know, awaken to, and realize it, and, having accomplished it, dwell therein, knowing as it truly is: “Birth has ended, the holy life has been established, what had to be done has been done, and there will be no further existence.”’
“Then that person likewise follows such a path and such a course of practice. After following such a path and such a course of practice, his taints are utterly destroyed, he realizes the taintless liberation of mind and liberation through wisdom, personally knows, awakens to, and realizes it, and, having accomplished it, dwells therein, knowing as it truly is: ‘Birth has ended, the holy life has been established, what had to be done has been done, and there will be no further existence.’
“Then this person in turn teaches still others. In this way it is transmitted successively, until it reaches hundreds of thousands and immeasurable numbers of people.
“Young brahmin, what do you think? Do my disciples, regardless of their clans, who shave off their hair and beards, don the kāṣāya robe, and, out of resolute faith, leave the household life for homelessness to train in the Way, practice upon only one field of merit and not upon immeasurable fields of merit because of their training in the Way?”
The young brahmin Śaṅgārava replied:
“Master Gautama, according to my understanding of what the ascetic Gautama has said, those disciples of the ascetic Gautama, regardless of their clans, who shave off their hair and beards and, out of resolute faith, leave the household life for homelessness to train in the Way, truly practice upon immeasurable fields of merit, and do not practice upon only one field of merit because of their training in the Way.”
The Blessed One further said to Śaṅgārava:
“There are three kinds of manifestation[07]: the manifestation of psychic power, the manifestation of mind-reading, and the manifestation of instruction[08].
“Here, suppose there is an ascetic or brahmin who possesses great psychic power, great majesty, great blessedness, and great spiritual potency. Having mastery of mind with respect to psychic power, he performs immeasurable feats of psychic power as follows: he divides one into many and combines many into one; while remaining one, he becomes known and seen[09]; he passes unhindered through walls and rocks, as though moving through empty space; he sinks into the earth as though sinking into water and walks upon water as though walking upon land; sitting cross-legged, he flies through the air like a soaring bird; and though the sun and moon possess great psychic power, great blessedness, and great spiritual potency, he can reach out and touch them with his hand;
his body extends as high as the Brahmā heaven.
Young brahmin, this is the manifestation of psychic power.”
“Young Brahmin, what is the manifestation of discerning thoughts? A certain ascetic or brahmin may discern another person’s thoughts from that person’s outward signs, saying, ‘He thinks this; he thinks that; this is truly what he thinks.’ Though he makes innumerable discernments, not merely a few, all of them are certain and true, not fanciful conjectures. Or he may not discern another person’s thoughts from that person’s outward signs, but, by hearing the voices of devas and nonhuman beings, discerns another person’s thoughts, saying, ‘He thinks this; he thinks that; this is truly what he thinks.’ Though he makes innumerable discernments, not merely a few, all of them are certain and true, not fanciful conjectures.
Or he may neither discern another person’s thoughts from that person’s outward signs nor hear the voices of devas and nonhuman beings, but may hear another person’s mental activity, reflections, and speech. Having heard them, he discerns that person’s thoughts, saying, ‘He thinks this; he thinks that; this is truly what he thinks.’ Though he makes innumerable discernments, not merely a few, all of them are certain and true, not fanciful conjectures.
Or he may neither discern another person’s thoughts from that person’s outward signs, nor hear the voices of devas and nonhuman beings to discern another person’s thoughts, nor discern them from that person’s mental activity, reflections, or speech after hearing them; rather, upon seeing another person enter a concentration without applied thought or sustained thought,[10] he thinks, ‘This worthy one has neither conception nor reflection, and his aspiration has been fulfilled as he wished.
When that worthy one emerges from this concentration with such a conception, his thoughts will be thus and thus.’ This person also discerns events of the past, events of the future, and events of the present; things done long ago and words spoken long ago. He also discerns secluded places and those who dwell in seclusion, as well as all mental phenomena and associated mental factors. This is called proficiency in discerning thoughts.
“Young Brahmin, what is the manifestation of instruction? Here, a certain ascetic or brahmin himself practices such a path and follows such a course. Having practiced such a path and followed such a course, with the destruction of the taints he attains the taintless liberation of mind and liberation through wisdom.
Having known and awakened for himself, personally realized it, and accomplished and abided in it, he knows as it truly is: ‘Birth is ended, the holy life has been established, what had to be done has been accomplished, and there will be no further rebirth.’ He then teaches others, saying, ‘I myself practiced such a path and followed such a course. Having practiced such a path and followed such a course, with the destruction of the taints I attained the taintless liberation of mind and liberation through wisdom.
Having known and awakened for myself, personally realized it, and accomplished and abided in it, I knew as it truly is: Birth is ended, the holy life has been established, what had to be done has been accomplished, and there will be no further rebirth.’ That person likewise practices such a path and follows such a course. Having done so, with the destruction of the taints he attains the taintless liberation of mind and liberation through wisdom.
Having known and awakened for himself, personally realized it, and accomplished and abided in it, he knows as it truly is: ‘Birth is ended, the holy life has been established, what had to be done has been accomplished, and there will be no further rebirth.’ That person then teaches others in turn. Thus it continues... being transmitted successively until it reaches innumerable hundreds of thousands. Young Brahmin, this is called the manifestation of instruction.
“Of these three manifestations, which is supreme, most sublime, and most excellent?”
The young Brahmin Sangarava replied:
“Master Gautama, if any ascetic or brahmin possesses great bases of spiritual power, great majestic virtue, and great merit, has mastery of mind with respect to the bases of spiritual power, and can even make his body reach as high as the Brahma heaven, then, Master Gautama, that is something he himself performs and possesses, and he himself receives its result. Master Gautama, among the manifestations, this manifestation is called a great Dharma.[11]
“Master Gautama, if any ascetic or brahmin discerns another person’s thoughts from that person’s outward signs, up to and including all mental phenomena and associated mental factors, then, Master Gautama, that is something he himself performs and possesses, and he himself receives its result. Master Gautama, among the manifestations, this manifestation is called a great Dharma.
“Master Gautama, if any ascetic or brahmin himself practices such a path and follows such a course, and, having practiced such a path and followed such a course, with the destruction of the taints attains the taintless liberation of mind and liberation through wisdom; having known and awakened for himself, personally realized it, and accomplished and abided in it, he knows as it truly is, ‘Birth is ended, the holy life has been established, what had to be done has been accomplished, and there will be no further rebirth’; and he then teaches others, who in turn teach still others, so that it is transmitted successively until it reaches innumerable hundreds of thousands—then, Master Gautama, of the three manifestations, this manifestation is supreme, most sublime, and most excellent.”
The Blessed One again asked the young Brahmin Sangarava:
“Of the three manifestations, which manifestation do you praise?”
The young Brahmin Sangarava replied:
“Of the three manifestations, I praise the ascetic Gautama. Why is that? The ascetic Gautama possesses great bases of spiritual power, great majestic virtue, great merit, and great spiritual might.
He has mastery of mind, and can even make his body reach as high as the Brahma heaven. From another person’s outward signs, the ascetic Gautama knows that person’s thoughts, up to and including the discernment of mental phenomena and associated mental factors. The ascetic Gautama shows the path by such a path and such a course; and, having practiced this path and followed this course, with the destruction of the taints he attained the taintless liberation of mind and liberation through wisdom.
Having accomplished and abided in it, he knew as it truly is, ‘Birth is ended, the holy life has been established, what had to be done has been accomplished, and there will be no further rebirth.’ The ascetic Gautama teaches others, and those others in turn teach still others. Thus it is transmitted successively until it reaches innumerable hundreds of thousands. Therefore, Master Gautama, of the three manifestations, I praise the ascetic Gautama.”
The Blessed One then said:
“Young Brahmin, you have understood this matter well. Why is that? I truly possess great bases of spiritual power, great majestic might, great merit, and great spiritual might. With respect to the bases of spiritual power, I have mastery of mind, and can even make my body reach as high as the Brahma heaven. Young Brahmin, from another person’s outward signs I know that person’s thoughts, up to and including the discernment of mental phenomena and associated mental factors.
“Young Brahmin, I myself practiced such a path and followed such a course. With the destruction of the taints, I attained the taintless liberation of mind and liberation through wisdom. Having known and awakened for myself, personally realized it, and accomplished and abided in it, I knew as it truly is, ‘Birth is ended, the holy life has been established, what had to be done has been accomplished, and there will be no further rebirth.’ I then taught others, and those others in turn taught still others. Thus it was transmitted successively until it reached innumerable hundreds of thousands.
“Young Brahmin, therefore you have understood this matter well. You should know it in this way and carefully retain it in this way. Why is that? Because the meaning of what has been said is indeed so.”
At that time, the young Brahmin Sangarava said:
"Blessed One, I understand. Well-Gone One, I understand. Blessed One, I now take refuge in the Buddha, the Dharma, and the Bhikkhu Sangha. May the Blessed One accept me as a lay disciple who, from this day until the end of my life, takes refuge for as long as life lasts."
Thus spoke the Buddha. The young brahmin Saṅgārava, Venerable Ānanda, and the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.
Notes:
[01] Corresponds to Pāli A.3.60, Saṅgārava-sutta.
[02] The young brahmin Saṅgārava 傷 歌 邏 摩 納. Pāli: Saṅgārava, a young brahmin who appears to have been a friend of Venerable Ānanda before the latter went forth.
[03] Chinese: trai 齋; Pāli: yaññaṃ, sacrificial altar.
[04] Traces of merit 福 跡. Pāli: puññapaṭipadā, the path leading to merit.
[05] Chinese: tùy tộc 隨 族. Compare Pāli: yassa vā tassā kulā anagāriyaṃ pabbajito, that person abandons clan and family and goes forth to live the homeless life.
[06] The same as Sūtra No. 194 below.
[07] Three demonstrations 三 示 現; here, "demonstrations of the path," referring to three kinds of supernormal powers or miracles. According to Tập Dị 6 (No. 1536, p. 389b): the demonstration of supernormal transformation, the demonstration of discerning another's mind, and the demonstration of instruction. Pāli: Tīṇi pāṭihāriyāni: iddhi, ādesanā, anusāsanā.
[08] See note 1 above.
[09] Chinese: nhất tắc trụ nhất, hữu tri hữu kiến 一 則 住 一 有 知 有 見. The meaning is unclear. Tập Dị (ibid.): either concealed or manifest. Pāli: āvibhāvaṃ tirobhāvaṃ.
[10] This refers to those who have attained the second dhyāna or higher, in which the mental factors of applied thought (Pāli: vitakka) and sustained thought (Pāli: vicāra) are absent.
[11] Great Dharma 大 法. Pāli: māyāsaha-dhammarūpam; an illusory phenomenon; the Chinese text reads ma (…) hā-dhamma.
144. THE SŪTRA TO GAṆAKA MOGGALLĀNA[1]
Thus have I heard.
At one time, the Buddha was journeying in the country of Śrāvastī, in Jeta Grove, Anāthapiṇḍika's Park.
Then Gaṇaka Moggallāna[02], after the midday meal, went for a leisurely walk to where the Buddha was. After exchanging greetings, he sat down to one side and said:
"Gautama, I have a question I wish to ask, but I would present it only if you permit me."
The Blessed One said:
"Moggallāna, ask whatever you wish. Do not hesitate."
Gaṇaka Moggallāna then said:
"Gautama, this Hall of Migāra's Mother was built gradually, step by step, until it was finally completed. Gautama, the staircase in this Hall of Migāra's Mother is ascended beginning with the first step, followed by the second, third, and fourth. Gautama, thus one ascends the Hall of Migāra's Mother gradually and in sequence.
Gautama, the training of an elephant is likewise accomplished gradually and in sequence, namely, by means of the goad. Gautama, the training of a horse is likewise accomplished gradually and in sequence, namely, by means of the bit. Gautama, the training of a kṣatriya is likewise accomplished gradually and in sequence, namely, by means of the bow and arrow.
Gautama, the training of these brahmins is likewise accomplished gradually and in sequence, namely, by means of the scriptures.
"Gautama, we who study arithmetic and earn our livelihood through arithmetic likewise attain mastery gradually and in sequence. When a male or female pupil first receives instruction, we teach the numbers one by one: one, then two, three, ten, one hundred, one thousand, ten thousand, and so forth, counting upward in sequence. Gautama, thus we who study arithmetic and earn our livelihood through arithmetic attain mastery gradually and in sequence. Śramaṇa Gautama, in this Dharma and discipline, what is the gradual sequence by which fulfillment is attained?"
The Blessed One said:
"Moggallāna, if any gradual training, gradual practice, and gradual progression to fulfillment may rightly be spoken of, then, Moggallāna, it is in my Dharma and discipline that this may rightly be spoken of. Why is that? Moggallāna, in this Dharma and discipline I undertake the training gradually and in sequence until the ultimate goal is attained.
"Moggallāna, when a young bhikkhu has only recently come to train in the path and has newly entered this Dharma and discipline, the Tathāgata first instructs him: ‘Come, with bodily conduct guard the purity of your livelihood; with speech and mind guard the purity of your livelihood.’
"Moggallāna, when the bhikkhu has guarded the purity of his livelihood in body and has guarded the purity of his livelihood in speech and mind, the Tathāgata further instructs him: ‘Bhikkhu, come, contemplate the body as body internally, and likewise contemplate feelings[03], mind, and dharmas as dharmas.’
"Moggallāna, when the bhikkhu contemplates the body as body, and likewise contemplates feelings, mind, and dharmas as dharmas, the Tathāgata further instructs him: ‘Bhikkhu, come, contemplate the body as body, without entertaining thoughts associated with sensual desire; and likewise contemplate feelings, mind, and dharmas as dharmas, without entertaining thoughts associated with sensual desire.’
"Moggallāna, when the bhikkhu contemplates the body as body without entertaining thoughts associated with sensual desire, and likewise contemplates feelings, mind, and dharmas as dharmas without entertaining thoughts associated with sensual desire, the Tathāgata further instructs him: ‘Bhikkhu, come, guard the sense faculties. Constantly remain mindful of restraint,[04] maintain the intention to attain clear understanding, guard the mind and perfect this practice, and continually arouse right comprehension.
When the eye sees a form, do not grasp its characteristics or become attached to its savor. Guard the eye faculty for the sake of averting contention,[05] so that greed, sorrow, and evil unwholesome dharmas do not arise in the mind. Guard the eye faculty for the sake of progressing toward that goal.
Likewise with the ear, nose, tongue, and body; when the mind cognizes a dharma, do not grasp its characteristics or become attached to its savor. Guard the mind faculty for the sake of averting contention, so that greed, sorrow, and evil unwholesome dharmas do not arise in the mind. Guard the eye faculty for the sake of progressing toward that goal.
"Moggallāna, when the bhikkhu guards the sense faculties, remains constantly mindful of restraint, maintains the intention to attain clear understanding, guards mindfulness and the mind and perfects this practice, and continually arouses right attention; when the eye sees a form, he does not grasp the characteristics of the form or become attached to its savor; for the sake of averting contention, he guards the eye faculty so that greed, sorrow, and evil unwholesome dharmas do not arise in the mind, and, for the sake of progressing toward that goal,[06] he guards the eye faculty.
Likewise with the ear, nose, tongue, and body; when the mind cognizes a dharma, he does not grasp the characteristics of the dharma or become attached to its savor; for the sake of averting contention, he guards the mind faculty so that greed, sorrow, and evil unwholesome dharmas do not arise in the mind, and, for the sake of progressing toward that goal, he guards the mind faculty. Then, Moggallāna, the Tathāgata further instructs him: ‘Bhikkhu, come, clearly know your going out and returning.
Carefully observe and discern when bending and stretching, lowering and raising the body. Maintain composed deportment and properly wear the saṅghāṭi and carry the other robes and bowl. Whether walking, standing, lying down, sitting, sleeping, speaking, or remaining silent, clearly know all that you do.’"
“Moggallana, when a bhikkhu clearly comprehends his going forth and returning; carefully observes and distinguishes bending and stretching, lowering and raising; maintains a dignified bearing; properly wears the sanghati and carries his robes and bowl; and clearly comprehends walking, standing, lying down, sitting, sleeping, waking, speaking, and remaining silent, the Tathagata instructs him further: ‘Come, bhikkhu. Live alone in a remote place: in a forest, on a mountain, beneath a tree, in a secluded and tranquil place, on a hillside, in a rocky cave, in open country, in a thicket, deep in the woods, or in a charnel ground.
After dwelling in the wilderness, beneath a tree, or in a secluded and tranquil place, spread out your nisidana, sit cross-legged, hold your body upright and your aspiration rightly directed[07], and establish mindfulness within. Abandon covetousness and let your mind be free from harmful intent; when seeing the possessions and necessities by which others live, do not desire to obtain them for yourself. Purify your mind of covetousness.
Likewise, regarding ill will, sloth and torpor, restlessness and remorse, abandon doubt and perplexity, no longer wavering concerning wholesome qualities. Purify your mind of doubt. Having abandoned these five hindrances[08], which defile the mind and weaken wisdom, secluded from sensual desire and unwholesome states, you attain and dwell in the Four Dhyānas.’
“Moggallana, when a bhikkhu, secluded from sensual desire and unwholesome states, attains and dwells in the Four Dhyānas, the Tathagata has brought great benefit to that young bhikkhu by properly exhorting, instructing, and admonishing him.
“Moggallana, if there is a venerable elder bhikkhu, long established in the holy life, the Tathagata instructs him still further so that he may attain the ultimate complete destruction of all the taints.”
Moggallana the Accountant asked again:
“Ascetic Gotama, when all your disciples are instructed and admonished in this way, do they all attain ultimate knowledge and assuredly reach nirvana?”
The Blessed One replied:
“Moggallana, they do not necessarily attain it. Some attain it, while others do not.”
Moggallana the Accountant asked again:
“Gotama, what is the cause and condition whereby, although nirvana exists, the path to nirvana exists, and the ascetic Gotama is present as the Teacher, some bhikkhus who are instructed and admonished in this way attain ultimate nirvana, while others do not?”
The Blessed One said:
“Moggallana, I shall ask you a question in return. Answer according to your understanding.
“Moggallana, what do you think? Do you clearly know where the city of Rajagriha is, and are you thoroughly familiar with the roads leading there?”
Moggallana the Accountant replied:
“Indeed, I clearly know where the city of Rajagriha is, and I am also thoroughly familiar with the roads leading there.”
The Blessed One asked:
“Moggallana, suppose a man wished to go to the city of Rajagriha to have an audience with the king. He asked: ‘I wish to go to the city of Rajagriha to see the king. Moggallana the Accountant clearly knows where Rajagriha is and is thoroughly familiar with its highways and byways.
Could you show me the way?’ You would tell him: ‘From here, travel eastward until you reach that village; from that village, continue to that settlement; and proceeding in this way, you will reach the city of Rajagriha. Outside Rajagriha you will see and come to know all its beautiful parks, level grounds, mansions, bathing ponds, many kinds of flowers, a long river, and a clear stream.’ After hearing your directions, the man would travel only a short distance before leaving the right road, taking a wrong road, and turning back.
He would neither see nor know anything outside Rajagriha—its beautiful groves, level grounds, mansions, bathing ponds, various kinds of trees and flowers, long river, or clear stream.
“Then suppose another man wished to go to the city of Rajagriha to have an audience with the king. He asked you: ‘I wish to go to the city of Rajagriha to see the king. Moggallana the Accountant clearly knows where Rajagriha is and is thoroughly familiar with its highways and byways. Could you show me the way?’
“You would tell him: ‘From here, travel eastward until you reach that village; from that village, continue to that settlement; and proceeding in this way, you will reach the city of Rajagriha. Outside Rajagriha you will see and come to know all its beautiful parks, level grounds, mansions, bathing ponds, many kinds of flowers, a long river, and a clear stream.’
“After hearing your directions, the man would travel eastward from there until he reached that village, then proceed from that village to that settlement, and in this manner continue until he arrived at the city of Rajagriha. He would see and come to know everything outside Rajagriha—its beautiful parks, level grounds, mansions, bathing ponds, many kinds of flowers, long river, and clear stream.
“Moggallana, what is the cause and condition whereby, although the city of Rajagriha exists, the road to Rajagriha exists, and you are present as the guide, the first man, after hearing your directions, soon leaves the right road, follows a wrong road, and turns back, so that he neither sees nor knows anything outside Rajagriha—its beautiful parks, level grounds, mansions, bathing ponds, many kinds of flowers, long river, or clear stream—whereas the second man, after hearing your directions, follows the right road stage by stage until he reaches Rajagriha and sees and comes to know everything outside the city—its beautiful parks, level grounds, mansions, bathing ponds, many kinds of flowers, long river, and clear stream?”
Moggallana the Accountant replied:
“Gotama, I bear no responsibility in this matter. The city of Rajagriha exists, the road leading to Rajagriha exists, and I merely serve as the guide. The first man did not follow my directions; he left the right road, followed a wrong road, and turned back. Thus he neither saw nor knew anything outside Rajagriha—its beautiful parks, level grounds, mansions, bathing ponds, many kinds of flowers, long river, or clear stream. The second man, after hearing my directions, followed the right road stage by stage until he reached Rajagriha. He saw and came to know everything outside Rajagriha—its beautiful parks, level grounds, mansions, bathing ponds, many kinds of flowers, long river, and clear stream.”
The Blessed One said:
“So too, Moggallana, I bear no responsibility in this matter. Nirvana exists, the path leading to nirvana exists, and I am merely the Teacher. Although I instruct and admonish the bhikkhus in this way, some attain ultimate nirvana while others do not. Moggallana, the Blessed One recognizes each bhikkhu according to his own course of practice; that recognition concerns the ultimate destruction of the taints.”
Moggallana the Accountant said:
“Gotama, I understand. Gotama, I now see clearly.”
"Venerable Gotama, suppose that on a tract of fertile ground there were a grove of sal trees, and the keeper of that sal grove were wise and diligent. At the proper times, he would dig around the roots of the sal trees, remove soil from high places and fill in low places, clear away debris, and water them, never neglecting the proper season. If impure weeds grew nearby, he would pull them all out. If any trees grew sideways or crooked, he would straighten or prune them. If any trees grew perfectly straight, he would tend and protect them, continually digging around them, clearing away debris, and watering them, never neglecting the proper season. Thus, on that tract of fertile ground, the grove of sal trees would flourish more and more each day.
"Venerable Gotama, in the same way, there are people who are obsequious and deceitful, who do not know how to show gratitude, who lack faith, are indolent, devoid of mindfulness and concentration, possessed of corrupt wisdom and deranged minds, whose faculties are disordered, and who are lax in observing the precepts and do not cultivate or develop themselves. The ascetic Gotama cannot associate with such people. Why is that? Venerable Gotama, such people defile the holy life.
"Venerable Gotama, if there are people who are neither obsequious nor deceitful, who know how to show gratitude, possess faith, are diligent and not indolent, possess mindfulness, concentration, and wisdom, are deeply respectful, and cultivate and develop themselves, the ascetic Gotama can associate with such people. Why is that? Venerable Gotama, such people purify the holy life.
"Venerable Gotama, just as among all fragrances derived from roots[09], agarwood is foremost—why is that? Venerable Gotama, it is because agarwood is supreme among fragrances derived from roots—
"Venerable Gotama, just as among all fragrances derived from the heartwood of trees[10], red sandalwood is foremost—why is that? Venerable Gotama, it is because sandalwood is supreme among fragrances derived from the heartwood of trees—
"Venerable Gotama, just as among all aquatic flowers, the blue lotus is foremost—why is that? Venerable Gotama, it is because the blue lotus is supreme among aquatic flowers—
"Venerable Gotama, just as among all flowers growing on land, the sumanā flower is foremost—why is that? Venerable Gotama, it is because the sumanā flower is supreme among flowers growing on land—
"Venerable Gotama, so too, among the debaters in the world, the ascetic Gotama is foremost. Why is that? It is because the ascetic Gotama, as a debater, can vanquish all non-Buddhist teachers of other doctrines.
"Blessed One, I now take refuge in the Buddha, the Dharma, and the Sangha of bhikshus. May the Blessed One accept me as an upāsaka. From this day forward and throughout my life, I shall take refuge until the end of my life."
Thus spoke the Buddha. Gaṇaka-Moggallāna and the bhikshus, having heard what the Buddha taught, rejoiced and respectfully practiced it.
Notes:
[01] Corresponds to Pāli M.107, Gaṇaka-Moggallāna-sutta. Separate translation, No. 70, The Sūtra Spoken by the Buddha on Numbers, translated by Dharmarakṣa during the Western Jin dynasty.
[02] Gaṇaka-Moggallāna 算 數 目 犍 連. Pāli: Gaṇaka-Moggallāna; he may have been a mathematician.
[03] The Chinese text has quán giác 觀 覺.
[04] Thường niệm bế tắc 常 念 閉 塞.
[05] Vị phẫn tránh cố 謂 忿 諍 故: because of anger and contention. Pāli: yatvādhikaraṇam enam…, “for what reason…?” In the Chinese text, adhikaraṇa, “reason,” is understood as “contention.”
[06] Thú hướng bỉ cố 趣 向 彼 故; Pāli: (akusalā dhammā) anvāssaveyyṃ, “(unwholesome states) may arise (flow into the mind).”
[07] Chánh thân chánh nguyện 正 身 正 願; Pāli: ujuṃ kāyaṃ paṇidhāya, “sitting with the back straight.” In the Chinese text, paṇidhāya, “after placing,” is understood as paṇidhāna, “aspiration.”
[08] The five hindrances 五 蓋. Pāli: pañca nīvaraṇā.
[09] Fragrances derived from roots 根 香, aromatic substances obtained from plant roots; see Sūtra 141 above. Pāli: mūlagandhā.
[10] Fragrances derived from the heartwood of trees 娑 羅 樹, aromatic substances made from the core of wood; see Sūtra 141 above. Pāli: sāragandhā.
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