中阿含經

12. CHAPTER ON BRAHMINS

(First Part)

145. THE DISCOURSE TO GOPAKA MOGGALLANA^[1]

Thus have I heard:

At one time, not long after the Buddha had attained parinirvana, the Venerable Ananda was journeying in Rajagriha.

At that time, the chief minister Vassakara^[02] of Magadha was fortifying the city of Rajagriha as a defense against the Vajjis^[03]. The chief minister Vassakara then sent Gopaka Moggallana, a superintendent of works^[04], to the Bamboo Grove, the Kalandaka Park.

Then, early in the morning, the Venerable Ananda put on his robe, took up his bowl, and entered the city of Rajagriha to seek alms. The Venerable Ananda then thought: "For now, I shall postpone seeking alms in the city of Rajagriha. I shall go to Gopaka Moggallana, the superintendent of works."

The brahmin Gopaka Moggallana^[05] saw the Venerable Ananda approaching from afar. He rose from his seat, bared one shoulder, joined his palms toward the Venerable Ananda, and said:

"Welcome, Ananda. It has been a long time since you last came. Please sit in this seat."

The Venerable Ananda then sat down in that seat.

After exchanging greetings with the Venerable Ananda, the brahmin Gopaka Moggallana sat down to one side and said:

"Venerable Ananda, I have something I wish to ask. Would you be willing to hear it?"

The Venerable Ananda replied:

"Moggallana, ask whatever you wish. Having heard it, I shall consider it."

He then asked:

"Venerable Ananda, is there any bhikkhu equal to the ascetic Gotama?"

While the Venerable Ananda and the brahmin Gopaka Moggallana were discussing this matter, the chief minister Vassakara of Magadha, while making an inspection of the works^[06], came to the place of the brahmin Gopaka Moggallana, the superintendent of works. From afar, the chief minister Vassakara saw the Venerable Ananda at the residence of the brahmin Gopaka Moggallana, the superintendent of works, and approached the Venerable Ananda. After exchanging greetings, he sat down to one side and asked:

"Venerable Ananda, what matter were you just discussing with the brahmin Gopaka Moggallana? For what purpose have you gathered here?"

The Venerable Ananda replied:

"Vassakara, the brahmin Gopaka Moggallana asked me: ‘Ananda, is there any bhikkhu equal to the ascetic Gotama?’"

The chief minister Vassakara of Magadha then asked:

"Ananda, how did you answer him?"

The Venerable Ananda replied:

"Vassakara, there is absolutely no bhikkhu equal to the Blessed One."

The chief minister Vassakara of Magadha then asked:

"Indeed, Ananda, there is no bhikkhu equal to the Blessed One. But while the ascetic Gotama was still alive, did he appoint any bhikkhu and declare, ‘After I attain nirvana, this bhikkhu shall be the refuge of the bhikkhus,’ so that he is now your refuge?"

The Venerable Ananda replied:

"Vassakara, there is absolutely no bhikkhu whom the Blessed One—the One of Knowledge and Vision^[07], the Tathagata, the Unattached One, the Perfectly Enlightened One—appointed while he was alive and of whom he declared, ‘After I attain nirvana, this bhikkhu shall be the refuge of the bhikkhus,’ and who is now our refuge."

The chief minister Vassakara of Magadha then asked:

"Indeed, Ananda, there is no bhikkhu equal to the ascetic Gotama, nor did the ascetic Gotama, while he was alive, appoint any bhikkhu, saying, ‘After I attain nirvana, this bhikkhu shall be the refuge of the bhikkhus,’ so that he is now your refuge. But has the Sangha, in harmony, selected and appointed any bhikkhu, saying, ‘After the Blessed One attains nirvana, this bhikkhu shall be the refuge of the bhikkhus,’ so that he is now your refuge?"

The Venerable Ananda replied:

"Vassakara, neither has the Sangha, in harmony, selected and appointed any bhikkhu, saying, ‘After the Blessed One attains nirvana, this bhikkhu shall be the refuge of the bhikkhus,’ so that he is now our refuge."

The chief minister Vassakara of Magadha then asked:

"Indeed, Ananda, there is no bhikkhu equal to the ascetic Gotama, nor did the ascetic Gotama, while he was alive, appoint any bhikkhu, saying, ‘After I attain nirvana, this bhikkhu shall be the refuge of the bhikkhus,’ so that he is now your refuge. Nor has the Sangha, in harmony, selected and appointed any bhikkhu, saying, ‘After the Blessed One attains nirvana, this bhikkhu shall be the refuge of the bhikkhus,’ so that he is now your refuge. Ananda, if that is so, you now have no one upon whom to rely. Yet do you live together in harmony, without dispute, in peace, united in one teaching, blending like water and milk, and journeying happily, just as when the ascetic Gotama was alive?"

The Venerable Ananda replied:

"Vassakara, do not say that we have no refuge. Why is that? In truth, we do have a refuge."

The chief minister Vassakara of Magadha said:

"Venerable Ananda, why do your earlier and later statements not accord with one another? Ananda just said: ‘There is no bhikkhu equal to the Blessed One, nor did the Blessed One—the One of Knowledge and Vision, the Tathagata, the Unattached One, the Perfectly Enlightened One—while he was alive appoint any bhikkhu, saying, “After I attain nirvana, this bhikkhu shall be the refuge of the bhikkhus,” so that he is now our refuge. Nor has the Sangha, in harmony, selected and appointed any bhikkhu, saying, “After the Blessed One attains nirvana, this bhikkhu shall be the refuge of the bhikkhus,” so that he is now our refuge.’ But Ananda, for what reason and on what grounds do you now say, ‘In truth, we do have a refuge’?"

The Venerable Ananda replied:

"Vassakara, we do not rely upon a person; we rely upon the Dharma. Vassakara, wherever we reside in dependence upon a village, on the fifteenth day, the day for reciting the Patimokkha, we assemble and sit together in one place. If there is a bhikkhu who knows the Dharma, we invite him to teach the Dharma to us. If that Sangha is pure, we rejoice and respectfully practice the Dharma that the bhikkhu has taught. If that Sangha is not pure, then, in accordance with the Dharma that has been proclaimed, we admonish and instruct so that matters may be set right^[08]."

The chief minister Vassakara of Magadha said:

"Venerable Ananda, it is not you who admonish and instruct so that matters may be set right; rather, it is the Dharma itself that admonishes and instructs so that matters may be set right. Thus, Ananda, whether the teachings are few or many, they can all endure for a long time. And thus, Ananda, you live together in harmony, without dispute, in peace, united in one teaching, blending like water and milk, and journeying happily, just as when the ascetic Gotama was alive."

The chief minister Vassakara of Magadha then asked:

"Ananda, is there anyone worthy of reverence?"

The Venerable Ananda replied:

"Vassakara, there is one worthy of reverence."

Vassakara said:

“Venerable Ananda, why do these statements not accord with one another from beginning to end? Ananda has just said: ‘There is no bhikkhu equal to the Blessed One, nor did the Blessed One, while still alive, appoint any bhikkhu, saying, “After I enter nirvana, this bhikkhu shall be a refuge for the bhikkhus,” such that he would now be our refuge. Nor did the Sangha, in harmony, appoint any bhikkhu, saying, “After the Blessed One enters nirvana, this bhikkhu shall be a refuge for the bhikkhus,” such that he would now be our refuge.’ But, Ananda, for what cause and on what condition do you now say, ‘There is one worthy of reverence’?”

Venerable Ananda replied:

“Vassakara, the Blessed One, the One of Knowledge and Vision, the Tathagata, the Unattached One, the Perfectly Enlightened One, taught ten qualities worthy of reverence^[09]. If we see a bhikkhu possessing these ten qualities, we cherish and esteem, honor, make offerings to, venerate, and pay homage to that bhikkhu.”

“What are the ten?

“Vassakara, a bhikkhu cultivates the precepts, guards the Patimokkha, is well restrained in deportment and conduct, sees danger even in the slightest fault, and undertakes and trains in the precepts. Vassakara, if we see a bhikkhu diligently practicing the higher virtue, we cherish and esteem, honor, make offerings to, venerate, and pay homage to that bhikkhu.

“Furthermore, Vassakara, a bhikkhu is widely learned and well versed, remembers without forgetting, and accumulates great learning. Regarding those teachings that are good in the beginning, good in the middle, and good in the end, meaningful and well phrased, complete and pure, and revealing the holy life, he is widely learned and well versed, recites and retains even thousands of them, applies his mind to contemplating and examining them, and sees them clearly and understands them deeply^[10]. Vassakara, when we see a bhikkhu diligently pursuing great learning, we cherish and esteem, honor, make offerings to, venerate, and pay homage to that bhikkhu.

“Furthermore, Vassakara, that bhikkhu is worthy of being a spiritual friend, worthy of being a good companion, and worthy of being a good fellow traveler. Vassakara, when we see a bhikkhu truly worthy of being a spiritual friend, we cherish and esteem, honor, make offerings to, venerate, and pay homage to that bhikkhu.

“Furthermore, Vassakara, a bhikkhu delights in a secluded life and fulfills both kinds of seclusion, bodily and mental. Vassakara, when we see a bhikkhu who truly delights greatly in a secluded life, we cherish and esteem, honor, make offerings to, venerate, and pay homage to that bhikkhu.

“Furthermore, Vassakara, a bhikkhu delights in quiet sitting, inwardly practices tranquil and secluded stillness^[11], does not abandon investigation, fulfills the practice of contemplation, and develops the practice of emptiness^[12]. Vassakara, when we see a bhikkhu who greatly delights in quiet sitting, we cherish and esteem, honor, make offerings to, venerate, and pay homage to that bhikkhu.

“Furthermore, Vassakara, a bhikkhu is content: robes serve only to cover his body, and food only to sustain his life. Wherever he goes, he takes his robes and bowl with him and departs without attachment. Just as a wild goose carries its wings as it soars through the sky, so too is a bhikkhu content: robes serve only to cover his body, and food only to sustain his life. Wherever he goes, he takes his robes and bowl with him and departs without attachment. Vassakara, when we see a bhikkhu who is very content, we cherish and esteem, honor, make offerings to, venerate, and pay homage to that bhikkhu.

“Furthermore, Vassakara, a bhikkhu constantly practices mindful attentiveness and fulfills right mindfulness. Whatever he practiced long ago and whatever he heard long ago, he always remembers without forgetting. Vassakara, when we see a bhikkhu firmly established in right mindfulness, we always cherish and esteem, honor, make offerings to, venerate, and pay homage to that bhikkhu.

“Furthermore, Vassakara, a bhikkhu constantly practices diligence, abandons evil and unwholesome states, and cultivates wholesome qualities. He continually arouses his resolve, remains single-minded and steadfast, and does not relinquish the means of cultivating the roots of wholesome qualities. Vassakara, when we see a bhikkhu who is very diligent, we cherish and esteem, honor, make offerings to, venerate, and pay homage to that bhikkhu.

“Furthermore, Vassakara, a bhikkhu cultivates wisdom, contemplates the arising and passing away of phenomena, attains knowledge in accordance with reality, possesses penetrating noble wisdom, and discerns and comprehends clearly so as to bring suffering rightly to complete cessation. Vassakara, when we see a bhikkhu diligently cultivating wisdom, we cherish and esteem, honor, make offerings to, venerate, and pay homage to that bhikkhu.

“Furthermore, Vassakara, a bhikkhu has destroyed the taints, attained the taintless liberation of mind and liberation through wisdom, and, having known, awakened, and realized it for himself, has accomplished and abides in it. He knows in accordance with reality: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’ Vassakara, when we see a bhikkhu whose taints have been destroyed, we cherish and esteem, honor, make offerings to, venerate, and pay homage to that bhikkhu.

“Furthermore, Vassakara, the Blessed One, the One of Knowledge and Vision, the Tathagata, the Unattached One, the Perfectly Enlightened One, expounded these ten qualities worthy of reverence. Vassakara, when we see a bhikkhu practicing these ten qualities, we cherish and esteem, honor, make offerings to, venerate, and pay homage to that bhikkhu.”

At that time, the assembly there raised their voices and declared loudly^[13]:

“The straight path can indeed be cultivated; it is not impossible to cultivate. If anyone cultivates the straight path, which is not impossible to cultivate, that person is an arhat in the world, worthy of being cherished and esteemed, honored, offered to, and paid homage to. If you are able to cultivate the straight path that ought to be cultivated, then you are arhats in the world, worthy of being cherished and esteemed, honored, offered to, and paid homage to^[14].”

Then Vassakara, chief minister of Magadha, together with his retinue, asked:

“Ananda, where are you now residing?”

Venerable Ananda replied:

“I am presently traveling here in Rajagriha and residing in the Bamboo Grove, the Squirrels’ Sanctuary.”

“Ananda, the Bamboo Grove, the Squirrels’ Sanctuary, is truly lovely, delightful, well maintained, and agreeable. By day it is free from clamor, and by night it is quiet. There are no mosquitoes, gnats, or flies, and it is neither cold nor hot. Ananda, do you enjoy living in the Bamboo Grove, the Squirrels’ Sanctuary?”

Venerable Ananda replied:

“Indeed, Vassakara, the Bamboo Grove, the Squirrels’ Sanctuary, is very lovely, delightful, well maintained, and agreeable. By day it is free from clamor, and by night it is quiet. There are no mosquitoes, gnats, or flies, and it is neither cold nor hot. Vassakara, I enjoy residing in that Bamboo Grove, the Squirrels’ Sanctuary. Why is that? Because I receive the venerable one’s support^[15].”

At that time, General Bhadra^[16] was also among the assembly. General Bhadra said:

“Indeed, Vassakara, the Bamboo Grove, the Squirrels’ Sanctuary, is very lovely, delightful, well maintained, and agreeable. By day it is free from clamor, and by night it is quiet. There are no mosquitoes, gnats, or flies, and it is neither cold nor hot. The venerable one enjoys residing in the Bamboo Grove, the Squirrels’ Sanctuary. Why is that? Because this venerable one practices meditation and delights in meditation^[17].”

Having heard this, Vassakara, chief minister of Magadha, said:

“General Bhadra, formerly, when the ascetic Gautama was traveling in the Ambalatthika pleasure park^[18], I went many times to visit the ascetic Gautama. Why was that? The ascetic Gautama practiced meditation, delighted in meditation, and praised every form of meditation.”

When Venerable Ananda heard this, he said:

“Vassakara, do not say that the ascetic Gotama praises every kind of meditation. Why is that? The Blessed One praises certain kinds of meditation, but does not praise others.”

Vassakara, the chief minister of Magadha, again asked:

“Ananda, the ascetic Gotama does not praise every kind of meditation; what kinds of meditation does he not praise?”

Venerable Ananda replied:

“Vassakara, there may be a person who, bound by sensual desire, gives rise to sensual desire and does not know, as it truly is, the escape from it. Because that person is obstructed by sensual desire, he meditates upon it, intensifies that meditation, and becomes deeply immersed in it.^[19] This is the first kind of meditation that the Blessed One does not praise.

“Furthermore, Vassakara, there may be a person who, bound by ill will, gives rise to ill will and does not know, as it truly is, the escape from it. Because that person is obstructed by ill will, he meditates upon it, intensifies that meditation, and becomes deeply immersed in it. Vassakara, this is the second kind of meditation that the Blessed One does not praise.

“Furthermore, Vassakara, there may be a person who, bound by sloth and torpor, gives rise to sloth and torpor and does not know, as it truly is, the escape from it. Because that person is obstructed by sloth and torpor, he meditates upon it, intensifies that meditation, and becomes deeply immersed in it. Vassakara, this is the third kind of meditation that the Blessed One does not praise.

“Furthermore, Vassakara, there may be a person who, bound by doubt, gives rise to doubt and does not know, as it truly is, the escape from it. Because that person is obstructed by doubt, he meditates upon it, intensifies that meditation, and becomes deeply immersed in it. Vassakara, this is the fourth kind of meditation that the Blessed One does not praise.

“Vassakara, the Blessed One does not praise these four kinds of meditation.”

Vassakara, the chief minister of Magadha, said:

“Venerable Ananda, these four kinds of contemplation are indeed blameworthy; they are blameworthy states that the ascetic Gotama does not praise. Why is that? Because he is the Perfectly Enlightened One.”

Vassakara, the chief minister of Magadha, again asked:

“Ananda, what kinds of meditation does the ascetic Gotama praise?”

Venerable Ananda replied:

“Vassakara, secluded from sensual desire and secluded from unwholesome states, a bhikkhu attains and abides in the First Jhana, and so on through the attainment of the Fourth Jhana, which he enters and abides in. Vassakara, the Blessed One praises these four kinds of meditation.”

Vassakara, the chief minister of Magadha, said:

“Venerable Ananda, these four kinds of meditation are indeed praiseworthy; they are praiseworthy states that the ascetic Gotama praises. Why is that? Because he is the Perfectly Enlightened One. Ananda, I have much unfinished business, so I ask leave to depart.”

Venerable Ananda said:

“Please do as you see fit.”

Then Vassakara, the chief minister of Magadha, having heard Venerable Ananda’s words, carefully remembered them, rose from his seat, circumambulated the Venerable three times, and departed.

At that time, not long after Vassakara, the chief minister of Magadha, had departed, the brahmin Gopaka Moggallana said:

“Venerable Ananda, is it not the case that what I asked has still not been answered?”

Venerable Ananda replied:

“Moggallana, it is true that I have not answered you.”

The brahmin Gopaka Moggallana said:

“Ananda, I have another question I wish to ask. Would you be willing to hear it?”

Venerable Ananda replied:

“Moggallana, ask whatever you wish. After hearing it, I shall consider it.”

The brahmin Gopaka Moggallana then asked:

“Ananda, are there any distinctions or degrees of superiority and inferiority among these three liberations: the liberation and liberation by wisdom of the Tathagata, the Unattached, Perfectly Enlightened One, and the liberation of an arhat?”

Venerable Ananda replied:

“Moggallana, among these three liberations—the liberation and liberation by wisdom of the Tathagata, the Unattached, Perfectly Enlightened One, and the liberation of an arhat—there is no distinction, nor is there any superiority or inferiority.”

The brahmin Gopaka Moggallana said:

“Venerable Ananda, please remain here and take a meal.”

Venerable Ananda silently accepted the invitation.

Knowing that Venerable Ananda had silently accepted, the brahmin Gopaka Moggallana rose from his seat. With his own hands, he brought water and prepared many excellent and sumptuous kinds of food, both hard and soft. With his own hands, he served Venerable Ananda until he was fully satisfied. When the meal was finished, he cleared away the bowls, washed with water, took a low seat, and sat to one side to listen to the Dharma. Venerable Ananda taught him the Dharma, inspiring aspiration and bringing him joy. After teaching the Dharma by countless skillful means, inspiring aspiration and bringing him joy, Venerable Ananda rose and departed.^[20]

Thus spoke Venerable Ananda. Vassakara, the chief minister of Magadha, and the brahmin Gopaka Moggallana, having heard what Venerable Ananda taught, rejoiced and respectfully put it into practice.

Notes:

^[01] Chinese edition, fascicle 36. Corresponds to Pali M. 108, Gopaka-Moggallāna-suttam.

^[02] Vassakara, the chief minister of Magadha. Pali: Vassakāro brāmaṇo Magadhamahāmatto. See note 5 to Sutra 142.

^[03] See Sutra 142. According to the Pali version, preparations were being made to wage war against Pajjo, not against the Vajjians (Bạt-kỳ).

^[04] “Gopaka Moggallana, the agricultural worker” 瞿 默 目 犍 連 田 作 人. Pali: gopakamogallānassa brāhmaiassa kammanto, the workplace of the brahmin Gopaka Moggallana. In the Chinese version, kammanta, “workplace,” seems to have been understood as kassaka: “farmer”?

^[05] The passage above says that he was a farmer. See the preceding note.

^[06] Chinese: “comforting the agricultural workers” 慰 勞 田 作 人. Pali: kammante anusaññāyamāno, inspecting the place where work was being done—the worksite.

^[07] Chinese: vị Thế Tôn sở tri kiến 為 世 尊 所 知 見; the character sở may be superfluous, since other passages in the Chinese version all indicate this. Pali: tena bhagavatā janatā passatā arahatā…, “by the Blessed One, the Knower, the Seer, the arhat…”

^[08] Pali: tasmiṃ ce bhaññamāne hoti bhikkussa āpatti hoti vītakamo, taṃ mayaṃ yathādhammaṃ yathāsathaaṃ karmati, “if, regarding the matters thus declared, any bhikkhu commits an offense, we require him to act in accordance with the Dharma and in accordance with the Vinaya.”

^[09] “Ten qualities worthy of reverence” 十 法 而 可 尊 敬. Pali: dasa pasādaniyā dhammā, ten pleasing qualities that inspire confidence.

^[10] Chinese: “what the mind contemplates, clearly seen and deeply penetrated” 意 所 惟 觀 明 見 深 達. Pali: manasānupekkhitā diṭṭhiyā suppaṭividdhā, “carefully examined with the mind and deeply penetrated through clear vision.”

^[11] Inwardly practicing right composure 內 行 正 止.

^[12] Increasing the practice of emptiness 增 長 空 行.

^[13] Because the details are not coherent, it is unclear who this gathering consisted of.

^[14] This passage in the Chinese version is somewhat obscure. In the Pali version, these are Vassakara’s words to General Upananda. The general meaning is: if the bhikkhus do not respect those who practice rightly, then whom would they respect?

^[15] In the Chinese version: “because of the Blessed One’s protection” 以 世 尊 擁 護 故; the character thế may be superfluous. Compare the Pali: yathā taṃ tumhādisehi rakkhakehi gopakehi, “through supporters and protectors such as yourself.”

^[16] Pā-nan 婆 難. Pali: Upananda senāpati.

^[17] “Practicing contemplation, delighting in contemplation” 行 伺 樂 伺; here, “practicing contemplation” is understood as practicing meditation. Pali: jhāyino ca jhānasīlino ca, “those who practice meditation and are inclined toward, or habitually devoted to, meditation.”

^[18] Kimbila Pleasure Garden (or Music Garden?) 金 鞞 羅 樂 園; this place-name is unclear. It may refer to the Pali Kimbilā, a town on the bank of the Ganges in a bamboo grove. However, the parallel version reads: Vesāliyaṃ Mahāvane Kūṭāgārasālāyaṃ, “at Vesali, in the Hall with the Peaked Roof in the Great Wood.”

^[19] “Reflection, increased reflection, and intensified reflection” 伺 增 伺 而 重 伺 may be understood as “examining, increasingly examining, and gravely examining.” See the examples in Sutta No. 131 above. Pāli: jhāyati pajjhāyati nijjhāyati apajjhāyati: meditative reflection (deep contemplation), incessant meditative reflection (= being tormented), immersed meditative reflection (= being consumed by fire), concentrated meditative reflection. In Pāli, the verb jhāyati (Skt. dhyāyati; derived noun: jhāna, Skt. dhyāna, transliterated: thiền) means to think or contemplate; but it can also mean to burn or cremate (Chinese transliteration: xà-duy or trà-tì, cremation; Skt. kṣāyati).

^[20] The passage in brackets may have been omitted from the Chinese text; it is added here, following other passages, to complete the meaning.

146. THE DISCOURSE ON THE SIMILE OF THE ELEPHANT’S FOOTPRINT^[1]

Thus have I heard:

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

At that time, early in the morning, the heterodox practitioner Ti-lô^[02] left Śrāvastī and went to the Buddha. He bowed his head in homage and sat down to one side. The Buddha taught him the Dharma, inspiring aspiration and bringing him to joyful fulfillment. After teaching the Dharma by innumerable skillful means, inspiring aspiration, and bringing him to joyful fulfillment, the Buddha sat in silence.

After the heterodox practitioner Ti-lô had heard the Buddha teach the Dharma, had been inspired to aspiration, and had attained joyful fulfillment, he rose from his seat, bowed his head at the Buddha’s feet, circumambulated him three times, and departed.

At that time the brahmin Sanh Văn^[03], riding in a very fine white chariot and accompanied by five hundred disciples, left Śrāvastī early in the morning and went to a grove to instruct his disciples in reciting scriptures and verses. From afar, the brahmin Sanh Văn saw the heterodox practitioner Ti-lô approaching and asked:

“Bà-ta^[04], from where are you returning so early in the morning?”

The heterodox practitioner Ti-lô replied:

“Brahmin, I went to visit the Blessed One, paid homage to him, made offerings, and am now returning.”

The brahmin Sanh Văn asked:

“Do you know the wisdom that the śramaṇa Gautama cultivates in secluded and tranquil places^[05]?”

The heterodox practitioner Ti-lô replied:

“Brahmin, what sort of person could know the wisdom that the Blessed One cultivates in secluded and tranquil places? Brahmin, anyone who knew the wisdom that the Blessed One cultivates in seclusion and tranquility would have to be the Blessed One’s equal. Nevertheless, Brahmin, the scripture I recite contains four propositions^[06], and because of these four propositions I have firm faith that the Blessed One is the Tathagata, the Unattached One, the Perfectly Enlightened One; that the Dharma taught by the Blessed One is wholly excellent; and that the noble Sangha of the Tathagata’s disciples practices well toward the goal.

“Brahmin, it is just as a skilled elephant hunter, roaming through a forest, might see among the trees the footprint of a great elephant. Having seen it, he would firmly believe that only a very large elephant could have left such a footprint. Brahmin, so it is with me. The scripture I recite contains four propositions, and because of these four propositions I have firm faith that the Blessed One is the Tathagata, the Unattached One, the Perfectly Enlightened One; that the Dharma taught by the Blessed One is wholly excellent; and that the noble Sangha of the Tathagata’s disciples practices well toward the goal.

“What are these four propositions?

“Brahmin, there are learned, widely educated, and resolute kṣatriya debaters who can vanquish others in debate, who know everything, and who compose literary works based on what they have observed and circulate them throughout the world. They think: ‘I shall go to the śramaṇa Gautama and question him about this matter. If he can answer, I shall question him further.

If he cannot answer, I shall defeat him and depart.’ On hearing that the Blessed One is staying in a certain village, they go to him. But after meeting the Blessed One, they do not even dare ask their questions, much less speak of defeating him. Brahmin, the scripture I have recited applies to this first proposition.

Because of this, I have firm faith that the Blessed One is the Tathagata, the Unattached One, the Perfectly Enlightened One; that the Dharma taught by the Blessed One is wholly excellent; and that the noble Sangha of the Tathagata’s disciples practices well toward the goal.

“In the same way, there are learned brahmins, learned householders, and learned śramaṇa debaters who are widely educated and resolute, who can vanquish others in debate, who know everything, and who compose literary works based on what they have observed and circulate them throughout the world. They think: ‘I shall go to the śramaṇa Gautama and question him about this matter. If he can answer, I shall question him further.

If he cannot answer, I shall defeat him and depart.’ On hearing that the Blessed One is staying in a certain village, they go to him. But after meeting the Blessed One, they do not even dare ask their questions, much less speak of defeating him. Brahmin, the scripture I have recited applies to this fourth proposition.

Because of this, I have firm faith that the Blessed One is the Tathagata, the Unattached One, the Perfectly Enlightened One; that the Dharma taught by the Blessed One is wholly excellent; and that the noble Sangha of the Tathagata’s disciples practices well toward the goal.

“Brahmin, the scripture I recite contains these four propositions. Because of these four propositions, I have firm faith that the Blessed One is the Tathagata, the Unattached One, the Perfectly Enlightened One; that the Dharma taught by the Blessed One is wholly excellent; and that the noble Sangha of the Tathagata’s disciples practices well toward the goal.”

The brahmin Sanh Văn said:

“Bà-ta, you truly pay the highest honor to the śramaṇa Gautama. Because of this cause and condition, you rejoice and practice accordingly.”

The heterodox practitioner Ti-lô replied:

“Brahmin, it is so, it is so. I pay the highest honor to that Blessed One and also offer him the highest praise. The entire world should likewise honor him.”

Thereupon the brahmin Sanh Văn descended from his chariot, placed his right knee on the ground, joined his palms toward Jeta Grove, Anāthapiṇḍika’s Park, and paid homage three times, saying:

“Homage to the Tathagata, the Unattached One, the Perfectly Enlightened One.”

Having done this three times, he remounted his very fine white chariot and traveled to Jeta Grove, Anāthapiṇḍika’s Park. When he reached the point beyond which the chariot could not proceed, he descended and continued on foot to the Buddha. After exchanging greetings, he sat down to one side and recounted in full to the Buddha the conversation that he had just had with the heterodox practitioner Ti-lô.

After hearing him, the Blessed One said:

“Brahmin, the simile of the elephant’s footprint given by the heterodox practitioner Ti-lô was neither perfect nor complete. I shall explain to you the simile of the elephant’s footprint perfectly and completely. Listen well and carefully.

“Brahmin, it is just as a skilled elephant hunter might enter a forest and see among the forest trees the footprint of a great elephant. Having seen it, he might believe that only an exceedingly large elephant could have left such a footprint.

“^[08]Brahmin, that skilled elephant hunter might not yet believe this, for in that forest there is a kind of female elephant called Gia-lê-nậu^[09], whose body is very tall and large, and she leaves such a footprint. The hunter then follows the tracks and again sees an enormous elephant footprint. Having seen it, he might believe that only an exceedingly large elephant could have left such a footprint.

“Brahmin, that skilled hunter might still not believe this, for in that forest there is another kind of female elephant called Gia-la-lê^[10], whose body is very tall and large, and she leaves such a footprint. The hunter then follows these tracks and again sees an enormous elephant footprint. Having seen it, he might believe that only an exceedingly large elephant could have left such a footprint.”

“Brahmin, that skilled hunter might still not believe, for in this forest there is also a kind of female elephant called Bà-hòa-nậu^[11], whose body is exceedingly large, and she may have made this footprint. He therefore continues to follow the tracks. Again he sees a large elephant footprint.

Upon seeing it, he may believe that only an exceedingly large elephant could have made such a footprint. Following the tracks further, the hunter sees an immense elephant footprint. That immense footprint is square, very long, and very broad; the entire circumference of the foot has sunk deeply into the ground.

He then sees that elephant, whether retreating or advancing, stopping or running, standing or lying down. Having seen that elephant, he thinks, ‘If there is such a large footprint, it must belong to this great elephant.’

“Brahmin, so it is when a Tathagata appears in the world—an Arhat, a Perfectly Enlightened One, accomplished in knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of Devas and Humans, a Buddha, a Blessed One. In this world, with its devas, Māras, and Brahmās, its śramaṇas and brahmins, its people and beings, he knows and realizes for himself, directly witnesses, accomplishes, and abides, knowing in accordance with reality: ‘Birth has been ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’ He teaches the Dharma, good in the beginning, good in the middle, and good in the end, endowed with both expression and meaning, complete and pure, revealing the holy life.

When a householder or a householder’s son hears the Dharma taught by him, he gains faith. Having gained faith in the true Dharma and discipline of the Tathagata, he thinks, ‘Household life is confining and filled with toil and dust. The life of one who leaves home to train in the Way is broad and open.

Living at home, I am tightly bound by great afflictions and cannot practice the pure holy life perfectly throughout my lifetime. Let me therefore relinquish my possessions, whether few or many, bid farewell to my relatives, whether many or few, shave off my hair and beard, put on the kāṣāya robe, and with perfect faith leave the household life for homelessness to train in the Way.’

“Later, that person relinquishes his possessions, whether few or many, bids farewell to his relatives, whether many or few, shaves off his hair and beard, puts on the kāṣāya robe, and with perfect faith leaves the household life for homelessness to train in the Way. After going forth and bidding farewell to his relatives, he undertakes the essential Dharma of a bhikṣu, cultivates the precepts, and guards the Prātimokṣa. He skillfully restrains himself in deportment and observance, constantly regards even minor faults with apprehension, and receives and upholds the training precepts.

“He abandons killing living beings and completely refrains from killing. He lays aside knives and clubs, possesses moral shame and moral dread, has a compassionate heart, and acts for the benefit of all beings, even insects. His mind is purified of killing.

“He abandons taking what is not given and completely refrains from taking what is not given. He takes only what is given, delights in taking only what is given, always enjoys generosity, gives joyfully without stinginess, and expects no recompense. His mind is purified of taking what is not given.

“He abandons conduct contrary to the holy life and completely refrains from such conduct. He diligently cultivates the holy life, earnestly practicing subtle conduct that is pure and stainless; he relinquishes sensual desire and abstains from sexual activity. His mind is purified of conduct contrary to the holy life.

“He abandons false speech and completely refrains from false speech. He speaks truthful and certain words, stands firmly upon the truth without wavering, and all his words are trustworthy; he does not deceive the world. His mind is purified of false speech.

“He abandons divisive speech and completely refrains from divisive speech. He lives without speaking divisively and does not cause discord among others. Having heard something from one person, he does not repeat it to another in order to set the latter against the former. Having heard something from another person, he does not repeat it to the former in order to set the former against the latter. He reconciles those who are divided and causes those already united to rejoice. He does not form factions, delight in factions, or praise the formation of factions. His mind is purified of divisive speech.

“He abandons harsh speech and completely refrains from harsh speech. Words that are coarse and cruel, grating to the ear, displeasing and disagreeable to others, causing them distress and preventing composure—such words he abandons. Words that are gentle and soft, pleasing to the ear, touching the heart, lovable and agreeable, bringing security to others, clearly and fully expressed, causing no fear and fostering composure—such words he speaks. His mind is purified of harsh speech.

“He abandons frivolous speech and completely refrains from frivolous speech. He speaks at the proper time, speaks truthfully, speaks in accordance with the Dharma, speaks meaningfully, speaks of serenity and of delight in serenity; his speech is relevant, timely, skillfully instructive, and skillfully admonishing. His mind is purified of frivolous speech.

“He abandons commerce and does away with scales, measures, bushels, and pecks. He neither receives merchandise nor binds people; he does not seek to cheat in measuring or give short weight, nor does he harm or deceive others for petty gain. His mind is purified of commerce.

“He abandons accepting widows and maidens and completely refrains from accepting widows and maidens. His mind is purified of accepting widows and maidens.

“He abandons accepting male and female slaves and completely refrains from accepting male and female slaves. His mind is purified of accepting male and female slaves.

“He abandons accepting elephants, horses, cattle, and goats and completely refrains from accepting elephants, horses, cattle, and goats. His mind is purified of accepting elephants, horses, cattle, and goats.

“He abandons accepting chickens and pigs and completely refrains from accepting chickens and pigs. His mind is purified of accepting chickens and pigs.

“He abandons accepting fields, gardens, shops, and lodgings and completely refrains from accepting fields, gardens, shops, and lodgings. His mind is purified of accepting fields, gardens, shops, and lodgings.

“He abandons accepting rice, grain, and uncooked beans and completely refrains from accepting rice, grain, and uncooked beans. His mind is purified of accepting rice, grain, and uncooked beans.

“He abandons intoxicating liquor and completely refrains from intoxicating liquor. His mind is purified of drinking intoxicating liquor.

“He abandons high and luxurious beds and completely refrains from high and luxurious beds. His mind is purified of high and luxurious beds.

“He abandons garlands, necklaces, powdered incense, cosmetics, and ointments, and completely refrains from garlands, necklaces, powdered incense, cosmetics, and ointments. His mind is purified of garlands, necklaces, powdered incense, cosmetics, and ointments.

“He abandons singing, dancing, musical performances, entertainments, and going to watch or listen to them; he completely refrains from singing, dancing, musical performances, entertainments, and going to watch or listen to them. His mind is purified of singing, dancing, musical performances, entertainments, and going to watch or listen to them.

“He abandons accepting money and completely refrains from accepting money. His mind is purified of accepting money.

“He abandons eating after noon and completely refrains from eating after noon. His mind is purified of eating after noon.

“Having accomplished this aggregate of noble precepts, he also lives in utmost contentment. His robe serves only to cover his body, and his food serves only to sustain it. Wherever he travels, he carries his robe and bowl with him and proceeds without attachment, just as a wild goose flies through the sky bearing only its two wings.”

"After that person has accomplished this aggregate of noble morality and is fully content, he further guards the sense faculties, constantly mindful of restraint, intent upon clear comprehension, guarding and perfecting mindfulness of the mind, and continually arousing diligence. When the eye sees a form, he does not grasp its characteristics or become attached to its savor. To avoid agitation^[12], he guards the eye faculty; within his mind there arise no greed, sorrow, or evil and unwholesome states.

Because he proceeds toward that goal^[13], he guards the eye faculty. In the same way, with the ear, nose, tongue, and body, and when the mind cognizes a dharma, he does not grasp its characteristics or become attached to its savor. To avoid agitation, he guards the mind faculty; within his mind there arise no greed, sorrow, or evil and unwholesome states.

Because he proceeds toward that goal, he guards the mind faculty.

"After that person has accomplished this aggregate of noble morality, is fully content, and guards the sense faculties, he further clearly comprehends correctly his going forth and returning. He carefully observes and discerns bending, stretching, lowering, and raising; his deportment is composed. He properly wears the sanghati and carries his robes and bowl. In walking, standing, lying down, sitting, sleeping, resting, and speaking, he clearly comprehends everything correctly.

"After that person has accomplished this aggregate of noble morality, is fully content, guards the sense faculties, and clearly comprehends correctly his going forth and returning, he then dwells alone in a remote place: in a secluded forest, a deep forest, beneath a tree, a vacant and quiet place, a mountainside, a rocky cave, open ground, a thicket, within a forest, or amid a charnel ground. Having entered a secluded forest, gone beneath a tree, or reached a quiet and unoccupied place, he spreads out his nisidana, sits cross-legged, holds his body upright and his aspiration rightly directed, and turns mindfulness inward^[14].

He abandons a mind of greed and is free from harmful intent. On seeing the wealth and necessities by which others sustain their lives, he does not give rise to a covetous mind wishing that they might become his own. His mind is purified of greed.

"Likewise, he abandons ill will, sloth and torpor, restlessness and remorse, and doubt. Concerning wholesome dharmas, he no longer hesitates. His mind is purified of doubt.

"Having abandoned these five hindrances, which defile the mind and weaken wisdom, secluded from sensual desire and secluded from evil and unwholesome states, with applied thought and sustained thought, and with the joy and happiness born of seclusion, he attains the First Dhyana and dwells therein.

"Brahmin, this is called being subdued by the Tathagata, following the Tathagata's course, and being brought under the Tathagata's discipline. Yet that person does not regard this as the ultimate and say, ‘The Blessed One is the Tathagata, the Unattached One, the Fully and Perfectly Enlightened One; the Dharma taught by the Blessed One is entirely excellent; and the noble Sangha of the Tathagata's disciples proceeds well.’

"Then, with applied thought and sustained thought stilled, inwardly tranquil and unified in mind, without applied thought or sustained thought, and with the joy and happiness born of concentration, he attains the Second Dhyana and dwells therein.

"Brahmin, this is called being subdued by the Tathagata, following the Tathagata's course, and being brought under the Tathagata's discipline. Yet that person does not regard this as the ultimate and say, ‘The Blessed One is the Tathagata, the Unattached One, the Fully and Perfectly Enlightened One; the Dharma taught by the Blessed One is entirely excellent; and the noble Sangha of the Tathagata's disciples proceeds well.’

"Then, with the desire for joy gone, he dwells in equanimity, free from seeking, with right mindfulness and right comprehension. He personally experiences happiness and attains the Third Dhyana, of which the noble ones say, ‘One who has equanimity and mindfulness dwells happily,’ and he dwells therein.

"Brahmin, this is called being subdued by the Tathagata, following the Tathagata's course, and being brought under the Tathagata's discipline. Yet that person does not regard this as the ultimate and say, ‘The Blessed One is the Tathagata, the Unattached One, the Fully and Perfectly Enlightened One; the Dharma taught by the Blessed One is entirely excellent; and the noble Sangha of the Tathagata's disciples proceeds well.’

"Then, with the cessation of happiness and the cessation of suffering, and with former sorrow and joy already ceased, neither happy nor suffering, with mindfulness purified by equanimity, he attains the Fourth Dhyana and dwells therein.

"Brahmin, this is called being subdued by the Tathagata, following the Tathagata's course, and being brought under the Tathagata's discipline. Yet that person does not regard this as the ultimate and say, ‘The Blessed One is the Tathagata, the Unattached One, the Fully and Perfectly Enlightened One; the Dharma taught by the Blessed One is entirely excellent; and the noble Sangha of the Tathagata's disciples proceeds well.’

"After attaining such a concentrated mind—pure, immaculate, untroubled, pliant, firmly established, and imperturbable—he directs it toward the realization of the superknowledge of the exhaustion of the outflows. He knows as it truly is: ‘This is suffering.’ He knows as it truly is: ‘This is the arising of suffering; this is the cessation of suffering; this is the path leading to the cessation of suffering.’ He knows as it truly is: ‘These are the outflows; this is the exhaustion of the outflows; this is the cessation of the outflows; this is the path leading to the cessation of the outflows.’

"Knowing thus and seeing thus, his mind is liberated from the outflow of sensual desire, from the outflow of existence, and from the outflow of ignorance. When liberated, he knows that he is liberated, and he knows 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 rebirth.’

"Brahmin, this is called being subdued by the Tathagata, following the Tathagata's course, and being brought under the Tathagata's discipline. That person regards this as the ultimate and says, ‘The Blessed One is the Tathagata, the Unattached One, the Fully and Perfectly Enlightened One; the Dharma taught by the Blessed One is entirely excellent; and the noble Sangha of the Tathagata's disciples proceeds well.’

"Brahmin, what do you think? Has the simile of the elephant's footprint now been fully and skillfully expounded?"

The Brahmin Shengwen said:

"Blessed One, I have understood. Well-Gone One, I now comprehend. Blessed One, I now take refuge in the Buddha, the Dharma, and the Sangha of bhiksus. May the Blessed One accept me as an upasaka who, from this day until the end of my life, has taken refuge^[15]."

Thus spoke the Buddha. After hearing what the Buddha had taught, the Brahmin Shengwen and the heterodox practitioner Pilu rejoiced and respectfully practiced accordingly.

Notes:

^[01] Corresponds to Pali M.27, Cūḷa-hatthīpadopama-sutta, the simile of the elephant's footprint.

^[02] The heterodox practitioner Pilu 卑 盧 異 學; Pali: Pilotika-paribbājaka, a young wanderer belonging to the Vacchāyana clan.

^[03] Shengwen 生 聞, Jāṇussonī; see the following sutras. He is numbered among the eminent Brahmins contemporary with the Buddha. He often resided at Sravasti and frequently visited the Buddha for discussions. The A. records the largest number of these dialogues.

^[04] Pocu 婆 磋. Pali: Vacchāyana; see note ⁽²⁾ above.

^[05] In the Pali text: taṃ kiṃ maññati (…) samaṇassa Gotamassa paññāveyyattiyaṃ, paṇḍito…, ‘Do you think the ascetic Gotama possesses exceptional wisdom, … and is learned?’

^[06] ‘Meaning of the four phrases’ 四 句 義. Pali: Samaṇe Gotame cattāri padāni, ‘four footprints in the ascetic Gotama.’ In Pali, pada means ‘footprint’ and also ‘sentence’ or ‘phrase.’

^[07] Chinese: ‘certainty’ 決 定; the Pali text has nipuṇe: ‘subtle.’

^[08] She does not believe it to be the largest elephant. There may still be an even larger one.

^[09] Jialinu 加 梨 [少/兔]. Pali: Kaṇerukā, the name of a kind of female elephant.

^[10] Jialali 加 羅 梨; Pali: Kaḷārikā, also the name of a kind of female elephant.

^[11] Pohuonu 婆 惒 [少/兔]; Pali: Vāmanikā, a kind of very large and short female elephant.

^[12] See note 5 to Sutra 144.

^[13] See note 6 to Sutra 144.

^[14] ‘Holding the body upright, rightly directing one's aspiration, turning mindfulness back and not directing it outward’ 正 身 正 願 反 念 不 向. Pali: ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā, ‘holding the body upright and establishing mindfulness before oneself.’ In the Pali text, paṇidhāya, ‘placing,’ was understood in the Chinese version as paṇidhāna, ‘aspiration.’

^[15] Compare Sutra 149 below.

147. SUTRA ON LITERARY VIRTUE^[1]

Thus have I heard:

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

At that time, the brahmin Shengwen^[02], while leisurely strolling after midday, went to where the Buddha was. After exchanging greetings, he sat down to one side and said:

“Gautama, I have something I wish to ask. Only if you permit me will I venture to present it.”

The Blessed One said:

“Brahmin, ask whatever you wish.”

The brahmin Shengwen then asked:

“Among the disciples of the ascetic Gautama, some are householders and some have gone forth to train in the Way. For what purpose do they pursue extensive learning and recitation?”

The Blessed One replied:

“My disciples, whether householders or those who have gone forth to train in the Way, pursue extensive learning and recitation because they wish to discipline themselves, bring themselves to tranquility, and seek for themselves the ultimate cessation. Brahmin, it is for this purpose that my disciples, whether householders or those who have gone forth to train in the Way, pursue extensive learning and recitation.”

The brahmin Shengwen asked again:

“Gautama, does extensive learning and recitation bring any distinction? Does extensive learning and recitation possess any merit?”

The Blessed One said:

“Brahmin, extensive learning and recitation bring distinction, and extensive learning and recitation also possess merit.”

The brahmin Shengwen asked:

“Gautama, what distinction does extensive learning and recitation bring? What merit does it possess?”

The Blessed One said:

“Brahmin, a learned noble disciple undertakes various occupations by day in order to obtain benefit, but those occupations fail and do not succeed. When those occupations fail and do not succeed, he does not grieve, become distressed, or lament; he does not beat his breast in anguish, nor does he become deranged. Brahmin, if a learned noble disciple undertakes various occupations by day and those occupations fail and do not succeed, yet although they have failed and not succeeded, he still does not grieve, become distressed, or lament; does not beat his breast in anguish; and does not become deluded or deranged—Brahmin, this is a distinction and a merit of extensive learning and recitation.

“Furthermore, Brahmin, when the loved ones of a learned noble disciple undergo change and are lost, so that they can no longer be together but are separated and parted, he still does not grieve, become distressed, or lament; he does not beat his breast in anguish, nor does he become deluded or deranged. Brahmin, if the loved ones of a learned noble disciple undergo change and are lost, so that they can no longer be together but are separated and parted, yet he still does not grieve, become distressed, or lament; does not beat his breast in anguish; and does not become deluded or deranged—Brahmin, this is a distinction and a merit of extensive learning and recitation.

“Furthermore, Brahmin, a learned noble disciple knows that all his possessions and wealth are impermanent, and therefore considers going forth to train in the Way. Brahmin, if a learned noble disciple knows that all his possessions and wealth are impermanent and therefore considers going forth to train in the Way, then, Brahmin, this is a distinction and a merit of extensive learning and recitation.

“Furthermore, Brahmin, after a learned noble disciple comes to know that all his possessions and wealth are impermanent, he shaves off his beard and hair and, with perfect faith, leaves the household life for homelessness to train in the Way. Brahmin, if, after coming to know that all his possessions and wealth are impermanent, a learned noble disciple shaves off his beard and hair, dons the kasaya robe, and with perfect faith leaves the household life for homelessness to train in the Way, then, Brahmin, this is a distinction and a merit of extensive learning and recitation.

“Furthermore, Brahmin, a learned noble disciple is able to endure hunger and thirst, cold and heat, mosquitoes and gadflies, lice and fleas, the afflictions of wind and sun, harsh words, and blows from sticks. He is also able to endure extremely painful bodily illnesses that bring him close to death, as well as all disagreeable things. Brahmin, if a learned noble disciple is able to endure hunger and thirst, cold and heat, mosquitoes and gadflies, lice and fleas, the afflictions of wind and sun, harsh words, and blows from sticks; and is also able to endure extremely painful bodily illnesses that bring him close to death, as well as all disagreeable things, then, Brahmin, this is a distinction and a merit of extensive learning and recitation.

“Furthermore, Brahmin, a learned noble disciple patiently endures disagreeable things. When disagreeable things arise, his mind is not entangled by them. Brahmin, if a learned noble disciple patiently endures disagreeable things, and when disagreeable things arise his mind is not entangled by them, then, Brahmin, this is a distinction and a merit of extensive learning and recitation.

“Furthermore, Brahmin, a learned noble disciple patiently endures fear. When fear arises, his mind is not entangled by it. Brahmin, if a learned noble disciple patiently endures fear, and when fear arises his mind is not entangled by it, then, Brahmin, this is a distinction and a merit of extensive learning and recitation.

“Furthermore, Brahmin, when the three evil and unwholesome thoughts arise in a learned noble disciple—thoughts of sensual desire, thoughts of ill will, and thoughts of harming—his mind does not become attached to these three evil and unwholesome thoughts. Brahmin, if the three evil and unwholesome thoughts—thoughts of sensual desire, thoughts of ill will, and thoughts of harming—arise in a learned noble disciple, yet his mind does not become attached to these three evil and unwholesome thoughts, then, Brahmin, this is a distinction and a merit of extensive learning and recitation.

“Furthermore, Brahmin, a learned noble disciple, secluded from sensual desire and secluded from evil and unwholesome qualities, attains as far as the fourth dhyana, dwelling in its accomplishment. Brahmin, if a learned noble disciple, secluded from sensual desire and secluded from evil and unwholesome qualities, attains as far as the fourth dhyana and dwells in its accomplishment, then, Brahmin, this is a distinction and a merit of extensive learning and recitation.

“Furthermore, Brahmin, having completely severed the three fetters, a learned noble disciple attains stream-entry. He is no longer subject to falling into evil states, is certain to proceed toward perfect awakening, and will be reborn at most seven more times. After passing seven times between the human and heavenly realms, he reaches the end of suffering. Brahmin, if a learned noble disciple, having completely severed the three fetters, attains stream-entry, is no longer subject to falling into evil states, is certain to proceed toward perfect awakening, and will be reborn at most seven more times; and after passing seven times between the human and heavenly realms reaches the end of suffering, then, Brahmin, this is a distinction and a merit of extensive learning and recitation.

“Furthermore, Brahmin, having completely severed the three fetters and attenuated lust, anger, and delusion, a learned noble disciple attains once-returning. After passing only once more between the heavenly and human realms, he reaches the end of suffering. Brahmin, if a learned noble disciple, having completely severed the three fetters and attenuated lust, anger, and delusion, attains once-returning, and after passing only once more between the heavenly and human realms reaches the end of suffering, then, Brahmin, this is a distinction and a merit of extensive learning and recitation.

“Furthermore, Brahmin, having completely severed the five lower fetters, a learned noble disciple is reborn in that realm and there attains parinirvana. He attains the state of non-retrogression and does not return to this world. Brahmin, if a learned noble disciple, having completely severed the five lower fetters, is reborn in that realm and there attains parinirvana, attains the state of non-retrogression, and does not return to this world, then, Brahmin, this is a distinction and a merit of extensive learning and recitation.”

“Furthermore, brahmin, a learned noble disciple possesses peaceful liberations, transcending form and attaining the formless; with such a concentration,^[03] he realizes it with the body, accomplishes it, and abides in it, and through insight he permanently eradicates the taints. Brahmin, if a learned noble disciple possesses peaceful liberations, transcending form and attaining the formless; with such a concentration he realizes it with the body, accomplishes it, and abides in it, and through insight he permanently eradicates the taints, then, brahmin, this is a distinction of learning and recitation, and this is its merit.

“Furthermore, the learned noble disciple possesses the bases of spiritual power, the divine ear, knowledge of others’ minds, knowledge of former lives, knowledge of birth and death, and the complete destruction of the taints. Having attained the taintless liberation of mind and liberation through wisdom, in this very life he knows for himself, awakens for himself, realizes it for himself, accomplishes it, and abides in it, 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 rebirth.’ Brahmin, if this learned noble disciple possesses the bases of spiritual power, the divine ear, knowledge of others’ minds, knowledge of former lives, knowledge of birth and death,

and the complete destruction of the taints; and, having attained the taintless liberation of mind and liberation through wisdom, in this very life knows for himself, awakens for himself, realizes it for himself, accomplishes it, and abides in it, 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 rebirth,’ then, brahmin, this is a distinction of learning and recitation, and this is its merit.”

The brahmin Sanh Văn again asked:

“Blessed One, learning and recitation have this distinction and this merit. Is there any further distinction or any further merit that is supreme, most subtle, and most excellent?”

The Blessed One said:

“Brahmin, beyond this distinction and this merit of learning and recitation, there is no further distinction and no further merit that is supreme, most subtle, or most excellent.”

The brahmin Sanh Văn said:

“Blessed One, I have understood. Well-Gone One, I have comprehended. Blessed One, I now take refuge in the Buddha, the Dharma, and the Sangha of bhikkhus. 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 endures.”

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

Notes:

^[01] No parallel versions have been found.

^[02] See Sutra No. 146 above.

^[03] As appropriate to that concentration; with some suitable meditative concentration.

148. THE SUTRA ON WHAT CONSTITUTES SUFFERING^[1]

Thus have I heard:

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

Then, after midday, the brahmin Sanh Văn, while strolling at leisure, went to where the Buddha was. After exchanging greetings, he sat to one side and said:

“Gautama, I have something I wish to ask. If you will permit me, I shall present my question.”

The Blessed One said:

“Ask whatever you wish to ask.”

The brahmin Sanh Văn then asked:

“Gautama, what kinds of suffering do householders have? And what kinds of suffering do those who have gone forth have?”

The Blessed One replied:

“Householders suffer because they lack freedom, while those who have gone forth suffer because of freedom.”

The brahmin Sanh Văn again asked:

“Gautama, why do householders suffer because they lack freedom? And why do those who have gone forth suffer because of freedom?”

The Blessed One replied:

“If a householder’s wealth does not increase—if his gold, silver, pearls, beryl, crystal, and all such possessions do not increase; if his livestock, grain, rice, servants, and laborers likewise do not increase—then the householder becomes sorrowful and distressed. Because of this, the householder has many cares and hardships and bears much sorrow and grief in his heart.

“Brahmin, if one who has gone forth to train in the path lives according to sensual desire, anger, and delusion, then that renunciant who trains in the path has much sorrow and distress. Because of this, one who has gone forth has many cares and hardships and stores up much sorrow and grief in his heart.

“Brahmin, thus householders suffer because they lack freedom, while those who have gone forth to train in the path suffer because of freedom.”

The brahmin Sanh Văn again asked:

“Gautama, what joys do householders have? And what joys do those who have gone forth to train in the path have?”

The Blessed One replied:

“Householders gain joy because of freedom, while those who have gone forth to train in the path gain joy because they lack freedom.”

The brahmin Sanh Văn again asked:

“Gautama, why do householders gain joy because of freedom? And why do those who have gone forth to train in the path gain joy because they lack freedom?”

The Blessed One replied:

“Brahmin, if a householder’s wealth increases—if his gold, silver, pearls, beryl, and crystal all increase, and his livestock, grain, rice, servants, and laborers all likewise increase—then the householder experiences pleasure and joy. Because of this, the householder has much pleasure and joy.

“Brahmin, if one who has gone forth to train in the path does not live according to sensual desire and does not live according to anger, then that renunciant who trains in the path experiences pleasure and joy. Because of this, one who has gone forth to train in the path has much pleasure and joy.

“Brahmin, thus householders gain joy because of freedom, while those who have gone forth gain joy because they lack freedom.”

The brahmin Sanh Văn again asked:

“Gautama, because of what circumstance do devas and human beings certainly fail to obtain benefit and welfare? Because of what circumstance do devas and human beings certainly obtain benefit and welfare?”

The Blessed One replied:

“Brahmin, if devas and human beings contend with one another, they certainly fail to obtain benefit and welfare. If devas and human beings do not contend with one another, they certainly obtain benefit and welfare.”

The brahmin Sanh Văn again asked:

“Gautama, why is it that if devas and human beings contend with one another, they certainly fail to obtain benefit and welfare? And why is it that if devas and human beings do not contend with one another, they certainly obtain benefit and welfare?”

The Blessed One replied:

“Brahmin, whenever devas and human beings contend and are hostile toward one another, devas and human beings then experience care, hardship, sorrow, and grief. Because of this, devas and human beings have many cares and hardships, sorrow and grief. Whenever devas and human beings do not contend or harbor hostility toward one another, devas and human beings then gain pleasure and joy. Because of this, devas and human beings have much pleasure and joy.

“Brahmin, thus, if devas and human beings contend with one another, they certainly fail to obtain benefit and welfare. If devas and human beings do not contend with one another, they certainly obtain benefit and welfare.”

The brahmin Sanh Văn again asked:

“Because of what circumstance do devas and human beings certainly fail to obtain benefit, and instead encounter hardship? Because of what circumstance do devas and human beings certainly obtain benefit and certainly gain joy?”

The Blessed One replied:

“Brahmin, if devas and human beings live contrary to the Dharma and commit evil, they certainly fail to obtain benefit and certainly undergo hardship. If devas and human beings know how to live in accordance with the Dharma and do not commit evil, they certainly obtain benefit and certainly gain joy.”

The brahmin Sanh Văn again asked:

“Gautama, how do devas and human beings live contrary to the Dharma and commit evil, so that they certainly fail to obtain benefit and certainly undergo hardship? How do devas and human beings live in accordance with the Dharma and refrain from committing evil, so that they certainly obtain benefit and gain joy?”

The Blessed One said:

“Brahmin, when devas and human beings engage bodily in what is contrary to the Dharma and in evil, and engage verbally and mentally in what is contrary to the Dharma and in evil, then devas and human beings will certainly decline, while the asuras will certainly prosper. Brahmin, if devas and human beings act bodily in accordance with the Dharma, guarding the body, and act in accordance with the Dharma while guarding speech and mind, then devas and human beings will certainly prosper, while the asuras will certainly decline.

Brahmin, thus, if devas and human beings live contrary to the Dharma and commit evil, they will certainly gain no benefit and will inevitably suffer hardship. If devas and human beings live in accordance with the Dharma and do no evil, they will certainly gain benefit and attain happiness.”

The Brahmin Shengwen again asked:

“Gautama, how should an evil spiritual friend be regarded?”

The Blessed One replied:

“Regard an evil spiritual friend as one regards the moon.”

The Brahmin Shengwen again asked:

“How is an evil spiritual friend to be regarded as one regards the moon?”

The Blessed One replied:

“Just as the moon gradually approaches disappearance, diminishing day by day—its orb diminishing, its radiance diminishing, and its visible form diminishing—as it steadily wanes.

Brahmin, there eventually comes a time when the moon disappears completely and can no longer be seen. Brahmin, an evil spiritual friend may likewise acquire faith in the true Dharma and discipline of the Tathagata. Yet after acquiring faith, that person subsequently ceases to be devoted and respectful, acts contrary to it, does not remain steadfast in right knowledge, and does not proceed in accordance with the Dharma. That person then loses faith, loses ethical discipline, loses learning, generosity, and relinquishment, and loses wisdom as well.

Brahmin, eventually the wholesome qualities of that evil spiritual friend entirely disappear, just as the moon vanishes from sight. Brahmin, thus should an evil spiritual friend be regarded as one regards the moon.”

The Brahmin Shengwen again asked:

“Gautama, how should a good spiritual friend be regarded?”

The Blessed One replied:

“Brahmin, regard a good spiritual friend as one regards the moon.”

The Brahmin Shengwen again asked:

“Gautama, how is a good spiritual friend to be regarded as one regards the moon?”

The Blessed One replied:

“Brahmin, just as the newly risen moon is young and limpid, and grows fuller day by day. Brahmin, eventually, on the fifteenth day of the month, the moon’s orb becomes perfectly full. Brahmin, so too, a good spiritual friend acquires faith in the Dharma and discipline of the Tathagata. After acquiring faith, that person becomes devoted and respectful, acts in harmony with it, remains steadfast in right knowledge, and proceeds in accordance with the Dharma. At that time, the person’s faith, ethical discipline, learning, generosity, relinquishment, and wisdom all increase. Brahmin, eventually the wholesome qualities of that good spiritual friend become complete, like the moon on the fifteenth day. Brahmin, thus should a good spiritual friend be regarded as one regards the moon.”

At that time, the Blessed One spoke these verses:

Like the full moon, free of stain,

Journeying through the vault of space;

Outshining countless myriad stars,

It illumines the boundless expanse.

So too, faith and vast learning,

Beneficence, magnanimity, and tolerance;

Outshine this miserly world,

Radiant with boundless generosity.

Like a great nāga’s divine power,

Drawing clouds, raising waves, and spreading lightning,

Pouring rain until waters overflow,

Filling the vast expanse of earth.

So too, faith and vast learning,

Beneficence, magnanimity, and tolerance,

Give food and drink until people are satisfied,

Ever encouraging generosity to increase.

Like thunder resounding far and wide,

Like heaven releasing a sudden shower;

The merit of giving is like abundant rain,

The donor’s rain rises ever higher.

In this life, wealth and honor;

In the next, rebirth in a fortunate realm;

Such are the blessings this person receives—

After death, one will surely be reborn among the devas.

Thus spoke the Buddha. Having heard what the Buddha taught, the Brahmin Shengwen rejoiced and faithfully put it into practice.

Notes:

^[01] Corresponds to Pāli: A. 5. 31 Sumanā. Compare the Chinese, No. 125 (17.8).

^[02] See Sutras 146 and 147 above.