中阿含經

9. CHAPTER ON CAUSES

103. THE DISCOURSE ON THE LION'S ROAR^[1]

Thus have I heard.

At one time the Buddha was wandering among the Câu-lâu-sấu, staying at Kiếm-ma-sắt-đàm, a town of the Câu-lâu^[02].

At that time, the Blessed One addressed the bhikkhus:

“Here^[03] are found the first śramaṇa, the second śramaṇa, the third śramaṇa, and the fourth śramaṇa. Outside this teaching^[04] there are no śramaṇas or brahmins; followers of other teachings have no^[05] śramaṇas or brahmins at all. In any assembly, you should rightly utter such a lion’s roar.

“Bhikkhus, if followers of other teachings come and ask you, ‘Venerable ones, what practice, what power, and what knowledge do you possess that you say: “Here are found the first śramaṇa, the second śramaṇa, the third śramaṇa, and the fourth śramaṇa. Outside this teaching there are no śramaṇas or brahmins; followers of other teachings have no śramaṇas or brahmins at all”? How is it that in any assembly you rightly utter such a lion’s roar?’

“Bhikkhus, you should answer those followers of other teachings thus: ‘Venerable ones, our Blessed One possesses knowledge and vision. He is the Tathagata, the Arhat, the Fully and Perfectly Enlightened One, and he teaches four qualities. It is on account of these four qualities that we say: “Here are found the first śramaṇa, the second śramaṇa, the third śramaṇa, and the fourth śramaṇa. Outside this teaching there are no śramaṇas or brahmins; followers of other teachings have no śramaṇas or brahmins at all.” In any assembly, we rightly utter such a lion’s roar.’

“What are these four qualities? Venerable ones, we have faith in the Teacher, faith in the Dharma, faith in the fulfillment of moral virtue^[06], and loving respect and sincere devotion toward our fellow practitioners^[07].

“Venerable ones, our Blessed One possesses knowledge and vision. He is the Tathagata, the Arhat, the Fully and Perfectly Enlightened One, and he teaches these four qualities. It is on account of these four qualities that we say: ‘Here are found the first śramaṇa, the second śramaṇa, the third śramaṇa, and the fourth śramaṇa. Outside this teaching there are no śramaṇas or brahmins; followers of other teachings have no śramaṇas or brahmins at all.’ In any assembly, we rightly utter such a lion’s roar.

“Bhikkhus, followers of other teachings may in turn say: ‘Venerable ones, we too have faith in a teacher, namely, our own teacher; faith in a teaching, namely, our own teaching; faith in the fulfillment of moral virtue, namely, our own moral discipline; and we too lovingly respect and sincerely serve our fellow practitioners, namely, our fellow practitioners among both renunciants and householders. Venerable ones, between these two assertions—that of the śramaṇa Gautama and ours—is there any superiority?

Is there any particular significance? Is there any difference?’ Then, bhikkhus, you should ask those followers of other teachings: ‘Venerable ones, is the ultimate goal one, or are there many ultimate goals?’ Bhikkhus, if those followers of other teachings answer: ‘Venerable ones, there is only one ultimate goal; there are not many ultimate goals,’ then, bhikkhus, you should further ask them: ‘Venerable ones, does one with desire attain the ultimate goal, or does only one without desire attain the ultimate goal?’ Bhikkhus, if those followers of other teachings answer: ‘Venerable ones, only one without desire attains the ultimate goal; one with desire does not attain the ultimate goal.’

“Then, bhikkhus, you should further ask those followers of other teachings: ‘Venerable ones, does one with anger attain the ultimate goal, or does one without anger attain the ultimate goal?’ Bhikkhus, if those followers of other teachings answer: ‘Venerable ones, one without anger attains the ultimate goal; one with anger does not attain the ultimate goal,’ then, bhikkhus, you should further ask them: ‘Venerable ones, does one with delusion attain the ultimate goal, or does one without delusion attain the ultimate goal?’ Bhikkhus, if those followers of other teachings answer: ‘Venerable ones, one without delusion attains the ultimate goal;

one with delusion does not attain the ultimate goal,’ then, bhikkhus, you should further ask them: ‘Venerable ones, does one with craving and clinging^[08] attain the ultimate goal, or does one without craving and clinging attain the ultimate goal?’ Bhikkhus, if those followers of other teachings answer: ‘Venerable ones, one without craving and clinging attains the ultimate goal;

one with craving and clinging does not attain the ultimate goal,’ then, bhikkhus, you should further ask them: ‘Venerable ones, does one without wisdom^[09] and without teaching wisdom^[10] attain the ultimate goal, or does one with wisdom and with the teaching of wisdom attain the ultimate goal?’ Bhikkhus, if those followers of other teachings answer: ‘Venerable ones, one with wisdom and with the teaching of wisdom attains the ultimate goal;

one without wisdom and without teaching wisdom does not attain the ultimate goal,’ then, bhikkhus, you should further ask them: ‘Venerable ones, does one with hatred and contentiousness^[11] attain the ultimate goal, or does one without hatred and contentiousness attain the ultimate goal?’ Bhikkhus, if those followers of other teachings answer: ‘Venerable ones, one without hatred and contentiousness attains the ultimate goal; one with hatred and contentiousness does not attain the ultimate goal,’ then, bhikkhus, you should say to those followers of other teachings: ‘Venerable ones, thus you affirm that there is one ultimate goal, not many ultimate goals.

“‘One without desire attains the ultimate goal; one with desire does not attain the ultimate goal. One without anger attains the ultimate goal; one with anger does not attain the ultimate goal. One without delusion attains the ultimate goal; one with delusion does not attain the ultimate goal. One without craving and clinging attains the ultimate goal; one with craving and clinging does not attain the ultimate goal. One with wisdom and with the teaching of wisdom attains the ultimate goal; one without wisdom and without teaching wisdom does not attain the ultimate goal. One without hatred and contentiousness attains the ultimate goal; one with hatred and contentiousness does not attain the ultimate goal.’

“If any śramaṇas or brahmins rely upon any among the countless views, they necessarily rely upon one of two views: the view of existence or the view of nonexistence^[12]. If they rely upon the view of existence, they become attached to the view of existence, depend upon the view of existence, abide in reliance upon the view of existence, and harbor hatred and contention toward the view of nonexistence^[13]. If they rely upon the view of nonexistence, they become attached to the view of nonexistence, depend upon the view of nonexistence, and harbor hatred and contention toward the view of existence.

“If any śramaṇas or brahmins do not know as it truly is the cause, arising, cessation, complete ending, gratification, danger, and escape^[14] concerning these views, they necessarily have desire, anger, delusion, craving, and clinging; they lack wisdom and do not teach wisdom; they have hatred and contentiousness. They are not freed from birth, aging, illness, and death, nor can they escape sorrow, lamentation, anxiety, suffering, and distress; they do not attain the end of suffering.

“If any śramaṇas or brahmins know as it truly is the arising, cessation, complete ending, gratification, danger, and escape concerning these kinds of views, they necessarily have no desire, anger, delusion, craving, or clinging; they possess wisdom and teach wisdom; they have no hatred or contentiousness. They are freed from birth, aging, illness, and death, and they can also escape sorrow, lamentation, anxiety, suffering, and distress, crossing beyond the shore of suffering.

“Some śramaṇas and brahmins advocate the abandonment of clinging, yet do not advocate the abandonment of all clinging. They advocate only the abandonment of clinging to sensual desire, but do not advocate the abandonment of clinging to moral precepts and observances, clinging to views, or clinging to a self^[15]. Why is this? Because those śramaṇas and brahmins do not know the three bases^[16] correctly, as they truly are. Therefore, they advocate the abandonment of clinging, but do not advocate the abandonment of all clinging.”

"Again, there are recluses and brahmins who advocate the abandoning of clinging, but do not advocate the abandoning of all clinging. They advocate only the abandoning of clinging to sensual desire and clinging to precepts and observances, but do not advocate the abandoning of clinging to views or clinging to self. Why is this? Because those recluses and brahmins do not know two domains as they truly are. Therefore, although they advocate the abandoning of clinging, they do not advocate the abandoning of all clinging.

"Again, there are recluses and brahmins who advocate the abandoning of clinging, but do not advocate the abandoning of all clinging. They advocate only the abandoning of clinging to sensual desire, clinging to precepts and observances, and clinging to views, but do not advocate the abandoning of clinging to self. Why is this? Those recluses and brahmins do not know one domain as it truly is. Therefore, they advocate the abandoning of clinging, but do not advocate the abandoning of all clinging.

"Under such a Dharma and discipline, whoever has faith in the revered Teacher is neither genuine nor foremost. If one has faith in the Dharma, that too is neither genuine nor foremost. If one lovingly respects fellow practitioners and sincerely serves them, that too is neither genuine nor foremost.

"If a Tathagata appears in the world—an Arhat, Perfectly Enlightened, Accomplished in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Those to Be Tamed, Teacher of Devas and Humans, called the Buddha, the Blessed One—he too advocates the abandoning of clinging. In this very life, he advocates the abandoning of all clinging and practices the abandoning of clinging to sensual desire, clinging to precepts and observances, clinging to views, and clinging to self.

Upon what do these four kinds of clinging depend? From what do they arise? From what are they born?

What is their root? If this clinging depends upon ignorance, arises from ignorance, and has ignorance as its root, then when a bhikkhu's ignorance has been completely extinguished and true knowledge has arisen, from that point onward he no longer returns to clinging to sensual desire, clinging to precepts and observances, clinging to views, or clinging to self. When he no longer clings, he is no longer afraid.

Being unafraid, he severs the causal conditions, certainly attains nirvana, and knows as it truly is: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’

"Under such a true Dharma and discipline, whoever has faith in the revered Teacher is genuine and foremost; whoever has faith in the Dharma is genuine and foremost; whoever has faith in the fulfillment of moral virtue and lovingly respects fellow practitioners is genuine and foremost; and whoever lovingly respects fellow practitioners and sincerely serves them is genuine and foremost.

"Venerable friends, we possess such practice, such strength, and such wisdom. On this basis we say: ‘Here are found the first recluse, the second recluse, the third recluse, and the fourth recluse. Outside this teaching there are no recluses or brahmins; the followers of other teachings are entirely devoid of recluses and brahmins. Therefore, in any assembly we rightly roar this lion's roar.’"

Thus did the Buddha teach. Having heard the Buddha's discourse, those bhikkhus rejoiced and respectfully practiced it.

Notes:

^[01] Corresponds to the Pāli M.11 Cūla-Sīhanāda-suttaṃ.

^[02] See the note to Sūtra 97 above. The Pāli version says that the Buddha was staying at Sāvatthi.

^[03] "Here," meaning only within the Buddha's true Dharma. Pāli: idheva, only here.

^[04] "Outside here," meaning outside the Buddha-Dharma. Pāli: parappavāda, other sects.

^[05] "The followers of other teachings are empty and without" 異 學 空 無. Pāli: suññā parappavādā, other doctrines are empty, devoid of...

^[06] Faith in the fulfillment of moral virtue. Pāli: atthi sīlesu paripūrakāritā, believing that there are fulfillments in moral virtues.

^[07] Lovingly respecting fellow practitioners and reverently serving them 愛 敬 同 道 恭 恪 奉 事. Pāli: sahadhammikā kho pana piyā manāpā, those who follow the same teaching love and cherish one another.

^[08] Craving and clinging 愛 受, namely craving and clinging among the twelve links of dependent origination. Pāli: sa-taṇhā, sa-upādāna.

^[09] Wisdom 慧; Pāli: viddasu, knowledgeable, wise, a learned person.

^[10] "Exposition of wisdom" 說 慧; the meaning is unclear.

^[11] Aversion and contention 憎 諍; hating and quarreling, or harboring ill will and provoking disputes. Pāli: anuruddha-paṭiviruddha (agreeing and opposing)?

^[12] The view of existence and the view of nonexistence 有 見 無 見. Pāli: bhava-diṭṭhi, vibhava-diṭṭhi.

^[13] Aversion toward and contention with the view of nonexistence 憎 諍 無 見. Pāli: vibhavadiṭṭhiyā te paṭiviruddhā, they oppose the view of nonexistence.

^[14] Seven aspects of the matter. Chinese: cause, arising, cessation, ending, gratification, danger, and escape 因 集 滅 盡 味 患 出 要. The Pāli lists only six: sanudaya (arising), atthaṅgama (passing away), assāda (gratification), ādīnava (danger), nissaraṇa (escape).

^[15] The four kinds of clinging: sensual desire, precepts and observances, views, and self. Pāli: cattāri upādāni, kāmupādānaṃ (clinging to sensual desire), diṭṭhupādānaṃ (clinging to views), sīlabbatupādānaṃ (clinging to precepts and observances), attavādupādānaṃ (clinging to a doctrine of self).

^[16] The three domains here refer to the three cases concerning precepts and observances, views, and self; that is, excluding clinging to sensual desire.

104. THE UDUMBARA SŪTRA^[1]

Thus have I heard.

At one time the Buddha was journeying in the city of Rājagṛha, in the Bamboo Grove, at the Kalandaka Garden.

At that time there was a householder named Saccaka^[02]. Early one morning, he left the city of Rājagṛha, intending to go to the Buddha to make offerings and pay homage. Then the householder Saccaka thought: "Let me set aside going to the Buddha for now. The Blessed One and the bhikkhus may still be in meditation. I shall instead enter the Udumbara Grove and go to the park of the followers of other teachings^[03]."

The householder Saccaka then entered the Udumbara Grove and went to the park of the followers of other teachings. There was a follower of another teaching named Nirgrantha^[04], who was honored as the leader of that sect, respected and followed by everyone, and revered by five hundred followers of other teachings. Amid a noisy crowd, he was loudly discussing all manner of confused and disorderly topics^[05]: talk about kings, talk about thieves, talk about conflict, talk about food and drink, talk about clothing, talk about women, talk about maidens, talk about prostitutes, talk about worldly affairs, talk about what is contrary to the Way, talk about rivers and seas, and talk about nations. All such confused and disorderly topics filled the gathering around his seat.

At that time, the follower of another teaching Nirgrantha saw the householder Saccaka approaching from afar and immediately instructed his assembly to be silent:

"Venerable friends, speak no more; remain gladly silent! Each of you should compose himself. Why is this? The householder Saccaka is coming here. He is a disciple of the recluse Gotama. Among the lay householders residing in this city of Rājagṛha who are disciples of the recluse Gotama and whose virtuous reputation is renowned and respected by everyone, he is foremost. He dislikes commotion, delights in silence, and is self-composed. If he learns that this assembly is silent, he may be inclined to come here."

The follower of another teaching Nirgrantha then caused the assembly to become silent, and he himself also remained silent. At that time, the householder Saccaka approached Nirgrantha. They exchanged greetings, and he sat down to one side.

The householder Saccaka said:

“Vô Nhuế, my Buddha, the Blessed One, dwells in secluded forests and mountain groves, beneath trees or upon lofty mountain slopes—quiet places without noise, remote and free from disturbance, where no worldly people are found and which are conducive to meditation. This is the difference between the Blessed One’s dwelling place and this place here. He dwells in secluded forests and mountain groves, beneath trees or upon lofty mountain slopes—quiet places without noise, remote and free from disturbance, where no worldly people are found and which are conducive to meditation.

Dwelling in seclusion, he always delights in meditation, peace, and happiness. The Buddha, the Blessed One, has never spent a day and a night gathering and assembling with a crowd as you and your retinue are doing today.”

Then the heterodox teacher Vô Nhuế said:

“Enough, enough, householder! How could you know? The empty liberation through wisdom^[06] of the ascetic Gautama is not worth discussing, whether it is congruous or incongruous, whether it is accordant or not accordant. The ascetic Gautama goes from one edge to another, delights in going from one edge to another, and dwells from one edge to another. He is like a blind ox grazing at the edge of a field: it goes from one edge to another, delights in going from one edge to another, and dwells from one edge to another. The ascetic Gautama is just the same.

“Householder, if the ascetic Gautama were to come to this assembly, with a single question I would be able to overthrow him as easily as rolling an empty jar, and I would also tell him the simile of the blind ox.”

Then the heterodox teacher Vô Nhuế told his followers:

“Worthy ones, suppose the ascetic Gautama comes to this assembly. If he truly does come, do not rise, join your palms, and welcome him; nor should you invite him to sit. Merely leave a separate place for him to sit. When he arrives, say to him, ‘Gautama, there is a seat here; sit if you wish.’”

At that time, while the Blessed One was seated in meditation, with his purified divine ear surpassing that of human beings, he clearly heard from afar this discussion between the householder Thật Ý and the heterodox teacher Vô Nhuế. In the late afternoon, he rose from his seat, entered the Udumbara forest, and went to the park of the heterodox teachers. Seeing the Blessed One approaching from afar, the heterodox teacher Vô Nhuế immediately rose from his seat, bared his right shoulder, joined his palms toward the Buddha, and greeted him, saying:

“Welcome, Gautama. It has been a long time since you last came here. Please sit in this place.”

The Blessed One then thought, “This foolish man has contradicted the very arrangement he himself made.” Knowing this, the Blessed One sat upon that seat. After exchanging greetings with the Blessed One, the heterodox teacher Vô Nhuế sat to one side.

The Blessed One asked:

“Vô Nhuế, what were you and the householder Thật Ý just discussing? For what reason have you assembled here?”

The heterodox teacher Vô Nhuế replied:

“Gautama, we were thinking, ‘What teachings does the ascetic Gautama impart to his disciples, such that, after receiving his instruction, they attain peace, cultivate the holy life in purity throughout their lives, and teach it to others as well?’ Gautama, this was what the householder Thật Ý and I were just discussing. It is for this reason that we assembled here.”

When the householder Thật Ý heard him say this, he thought, “How extraordinary that the heterodox teacher Vô Nhuế should tell a lie! Why is that? Because he dares to deceive the Blessed One in his very presence.”

Knowing this, the Blessed One said:

“Vô Nhuế, my Dharma is exceedingly profound, wondrous, and rare; it is difficult to understand, difficult to know, difficult to see, and difficult to realize. I teach it to my disciples, and after receiving my instruction, they attain peace, cultivate the holy life in purity throughout their lives, and teach it to others as well. Vô Nhuế, ask me about the unpleasant and repulsive practice^[08] accepted by your own school and teacher, and I shall answer you to your satisfaction.”

At that time, the noisy assembly of heterodox teachers cried aloud together:

“The ascetic Gautama is truly wondrous! Truly rare! He possesses the bases of spiritual power, great authority, great merit, and great spiritual might. Why is that? He sets aside the doctrines of his own school and instead proposes discussing the doctrines of another.”

The heterodox teacher Vô Nhuế then ordered his assembly to be silent and asked:

“Gautama, in what way is the unpleasant and repulsive practice complete? In what way is it incomplete?”

The Blessed One replied:

“Vô Nhuế, there are ascetics and brahmins who go naked and wear no clothing; who use their hands as clothing, or wear leaves, or wear strings of beads as clothing; who do not draw water with a vessel or a dipper; who do not eat food pierced and handed over with knives or sticks; who do not eat food obtained through deception; who do not go to receive food themselves or send others to obtain it; who do not accept food as invited guests^[09], welcomed guests^[10], or retained guests^[11]; who do not eat food offered between two people who are eating; who do not eat in a household where there is a pregnant woman^[12], a dog, or a swarm of bluebottle flies; who do not eat fish or meat, drink liquor or vinegar-water^[13], or drink anything at all, training in the practice of abstaining from drink.

“Some eat one morsel and consider one morsel sufficient^[14]; or they eat two, three, four, up to seven morsels and consider seven morsels sufficient. Some eat from a single offering received^[15] and consider that single offering sufficient; or they eat from two, three, four, up to seven offerings received and consider seven offerings sufficient. Some eat once a day and consider that one meal sufficient; or they eat once every two, three, four, five, six, or seven days, once every half-month, or once every month, and consider that one meal sufficient. Some eat grass^[16], wild rice^[17], coarse millet, bran, đầu-đầu-la rice^[18], or coarse food. Some go to uninhabited places^[19] and dwell in uninhabited places. Some eat roots, fruit, or fruit that has fallen naturally.

“Some wear garments patched together from various kinds of cloth^[20], garments of hair, garments of đầu-xá cloth^[21], garments of hairy đầu-xá cloth, whole hides, perforated hides, or hides entirely covered with holes. Some leave their hair loose, braid it, or wear it partly loose and partly braided. Some shave only the hair of the head, only the beard, or both beard and hair.

Some pluck out the hair of the head, the beard, or both beard and hair. Some only stand upright and never sit; some move about squatting; some lie upon thorns and use thorns as their bed; some lie upon grass^[22] and use grass as their bed. Some worship water, stirring it with their hands day and night; some worship fire, keeping it burning day and night; some worship the sun and moon or a venerable and greatly virtuous deity, joining their palms toward them.

In such ways they undergo immeasurable suffering and train in scorching austerities^[23].

“Vô Nhuế, what do you think? Is such an unpleasant and repulsive practice complete or incomplete?”

The heterodox teacher Vô Nhuế replied:

“Gautama, such an unpleasant and repulsive practice is complete, not incomplete.”

The Blessed One said further:

“Vô Nhuế, I shall show you that this supposedly complete unpleasant and repulsive practice is defiled by immeasurable impurities.”

The heterodox teacher Vô Nhuế asked:

“Gautama, what is meant by the statement, ‘I shall show you that this supposedly complete unpleasant and repulsive practice is defiled by immeasurable impurities’?”

The Blessed One replied:

“O Vô Nhuế, there may be a person who devotes himself to exceedingly painful ascetic practices. Because he undertakes exceedingly painful ascetic practices, evil desires and thoughts of sensual desire arise in him. O Vô Nhuế, if anyone devotes himself to exceedingly painful ascetic practices, and because of those ascetic practices evil desires and thoughts of sensual desire arise in him, then, Vô Nhuế, such ascetic practice is defiled.

“O Vô Nhuế, there may be a person who undertakes exceedingly painful ascetic practices, and because he undertakes these exceedingly painful ascetic practices, he does nothing but gaze upward at the sunlight and subsist on air. O Vô Nhuế, if anyone undertakes ascetic practices, and because he devotes himself to those ascetic practices, he does nothing but gaze upward at the sunlight and subsist on air, then, Vô Nhuế, such ascetic practice is defiled.

“O Vô Nhuế, there may be a person who undertakes exceedingly painful ascetic practices, and because he devotes himself to ascetic practices, he becomes conceited, thinking, ‘I have cultivated ascetic practices,’ and thus his mind becomes fettered. O Vô Nhuế, if a person devotes himself to ascetic practices and, because he does so, becomes conceited, thinking that he himself has cultivated ascetic practices, and thus his mind becomes fettered, then, Vô Nhuế, such ascetic practice is defiled.

“O Vô Nhuế, there may be a person who undertakes exceedingly painful ascetic practices. Because of undertaking ascetic practices, he esteems himself and despises others. O Vô Nhuế, if anyone devotes himself to ascetic practices and, because he does so, esteems himself and despises others, then, Vô Nhuế, such ascetic practice is defiled.

“O Vô Nhuế, there may be a person who undertakes exceedingly painful ascetic practices, and because he undertakes ascetic practices, he goes to the homes of others and praises himself, saying, ‘I practice exceedingly painful austerities; my practice is most difficult.’ O Vô Nhuế, if anyone devotes himself to exceedingly painful ascetic practices and, on account of those ascetic practices, goes to the homes of others and praises himself, saying, ‘I practice exceedingly painful austerities; my practice is most difficult,’ then, Vô Nhuế, such ascetic practice is defiled.

“O Vô Nhuế, there may be a person who undertakes exceedingly painful ascetic practices, and because he devotes himself to exceedingly painful ascetic practices, if he sees a śramaṇa or brahmin being honored, given offerings, and paid homage, he becomes jealous and says, ‘Why do you honor, give offerings to, and pay homage to that śramaṇa or brahmin? You should honor, give offerings to, and pay homage to me. Why is that? Because I practice asceticism.’

O Vô Nhuế, there may be a person who undertakes exceedingly painful ascetic practices, and because he devotes himself to exceedingly painful ascetic practices, if he sees a śramaṇa or brahmin being honored, given offerings, and paid homage, he becomes jealous and says, ‘Why do you honor, pay homage to, and give offerings to that śramaṇa or brahmin? You should honor, give offerings to, and pay homage to me. Why is that? Because I practice asceticism.’ Vô Nhuế, such ascetic practice is defiled.

“O Vô Nhuế, there may be a person who undertakes exceedingly painful ascetic practices, and because he undertakes exceedingly painful ascetic practices, if he sees a śramaṇa or brahmin being honored, given offerings, and paid homage, he goes and reviles that śramaṇa or brahmin to his face, saying, ‘Why are you honored, paid homage to, and given offerings? You are a person of many desires and many expectations, who regularly eats the five kinds of seeds: seeds produced from roots, seeds produced from stems, seeds produced from fruits, seeds produced from joints, and seeds produced from seeds.

Just as a great rainstorm damages the five kinds of seeds and disturbs animals and people, so too is that śramaṇa or brahmin who frequently visits the homes of others.’ O Vô Nhuế, if anyone undertakes exceedingly painful ascetic practices and, because he undertakes exceedingly painful ascetic practices, upon seeing a śramaṇa or brahmin being honored, given offerings, and paid homage, goes and reviles that śramaṇa or brahmin to his face, saying, ‘Why are you honored, paid homage to, and given offerings?

You are a person of many desires and many expectations, who regularly eats the five kinds of seeds: seeds produced from roots, seeds produced from stems, seeds produced from fruits, seeds produced from joints, and seeds produced from seeds. Just as a great rainstorm damages the five kinds of seeds and disturbs animals and people, so too is a śramaṇa or brahmin who frequently visits the homes of others,’ then, Vô Nhuế, such ascetic practice is defiled.

“O Vô Nhuế, there may be a person who undertakes exceedingly painful ascetic practices, and because he undertakes exceedingly painful ascetic practices, he is sorrowful and deluded, terrified and fearful, lives furtively, is suspicious, fears the loss of his reputation, and is greedy and heedless. O Vô Nhuế, if a person undertakes exceedingly painful ascetic practices and, because he undertakes exceedingly painful ascetic practices, is sorrowful and deluded, terrified and fearful, lives furtively, is suspicious, fears the loss of his reputation, and is greedy and heedless, then, Vô Nhuế, such ascetic practice is defiled.

“O Vô Nhuế, there may be a person who devotes himself to exceedingly painful ascetic practices, and because he devotes himself to ascetic practices, there arise in him the view of a self, extreme views, wrong views, attachment to views, obstinacy^[25], and lack of moderation; and he does not fully comprehend those phenomena that śramaṇas and brahmins ought to comprehend. O Vô Nhuế, if a person cultivates ascetic practices and, because he does so, there arise in him the view of a self, extreme views, wrong views, attachment to views, obstinacy, and lack of moderation, and he does not fully comprehend those phenomena that śramaṇas and brahmins ought to comprehend, then, Vô Nhuế, such ascetic practice is defiled.

“O Vô Nhuế, there may be a person who undertakes exceedingly painful ascetic practices, and because he undertakes ascetic practices, he is bound by anger and fettered by concealment, and is miserly, envious, flattering, deceitful, shameless, and without moral dread. O Vô Nhuế, if anyone undertakes exceedingly painful ascetic practices and, because he undertakes ascetic practices, is bound by anger and fettered by concealment, and is miserly, envious, flattering, deceitful, shameless, and without moral dread, then, Vô Nhuế, such ascetic practice is defiled.

“O Vô Nhuế, there may be a person who undertakes exceedingly painful ascetic practices, and because he undertakes ascetic practices, false speech, divisive speech, harsh speech, and frivolous speech arise in him, and he possesses every kind of evil conduct. O Vô Nhuế, if anyone undertakes exceedingly painful ascetic practices and, because he undertakes ascetic practices, false speech, divisive speech, harsh speech, and frivolous speech arise in him, and he possesses every kind of evil conduct, then, Vô Nhuế, such ascetic practice is defiled.

“O Vô Nhuế, there may be a person who undertakes exceedingly painful ascetic practices, and because he undertakes ascetic practices, he has no faith, is indolent, lacks right mindfulness and right knowledge, and is fully possessed of evil wisdom. O Vô Nhuế, if anyone undertakes exceedingly painful ascetic practices and, because he undertakes ascetic practices, has no faith, is indolent, lacks right mindfulness and right knowledge, and is fully possessed of evil wisdom, then, Vô Nhuế, such ascetic practice is defiled.

“O Vô Nhuế, I have shown you that this entire practice of bất liễu khả tắng is tainted by immeasurable defilements. Is that not so?”

The heterodox practitioner Vô Nhuế replied:

“Indeed, Gautama, it is so. You have shown me that this entire practice of bất liễu khả tắng is tainted by immeasurable defilements.”

“O Vô Nhuế, I shall also show you that this entire practice of bất liễu khả tắng is not tainted by immeasurable defilements.”

The heterodox practitioner Vô Nhuế then asked:

“Gautama, can you show me how this entire practice of bất liễu khả tắng is not tainted by immeasurable defilements?”

The Blessed One replied:

“O Vô Nhuế, there may be a person who undertakes exceedingly painful ascetic practices, yet because he undertakes such painful ascetic practices, he has no evil desires and entertains no thoughts of sensual desire. O Vô Nhuế, if a person undertakes exceedingly painful ascetic practices, yet because he undertakes such painful ascetic practices, he has no evil desires and entertains no thoughts of sensual desire, then, Vô Nhuế, such ascetic practice is undefiled.”

“Vô Nhuế, a person may undertake extremely painful ascetic practices, yet because of undertaking such extremely painful ascetic practices, he does not look upon the sunlight or take in the open air. Vô Nhuế, if a person devotedly undertakes extremely painful ascetic practices and, because of devotedly undertaking them, does not look upon the sunlight or take in the open air, then, Vô Nhuế, such ascetic practice is undefiled.

“Vô Nhuế, a person may undertake extremely painful ascetic practices, yet because of undertaking such extremely painful ascetic practices, he does not become arrogant, thinking that he has cultivated asceticism, and thus his mind is not fettered. Vô Nhuế, if a person devotedly undertakes ascetic practices and, because of devotedly undertaking them, does not become arrogant, thinking that he has cultivated asceticism, and thus his mind is not fettered, then, Vô Nhuế, such ascetic practice is undefiled.

“Vô Nhuế, a person may undertake extremely painful ascetic practices, yet because of undertaking such extremely painful ascetic practices, he does not esteem himself and disparage others. Vô Nhuế, if a person undertakes ascetic practices and, because of undertaking them, does not esteem himself and disparage others, then, Vô Nhuế, such ascetic practice is undefiled.

“Vô Nhuế, a person may undertake extremely painful ascetic practices, yet because of undertaking such extremely painful ascetic practices, he does not go to other people’s homes and praise himself, saying, ‘I undertake extremely painful practices; my practice is exceedingly difficult.’ Vô Nhuế, if a person undertakes extremely painful ascetic practices and, because of undertaking them, does not go to other people’s homes and praise himself, saying, ‘I undertake extremely painful practices; my practice is exceedingly difficult,’ then, Vô Nhuế, such ascetic practice is undefiled.

“Vô Nhuế, a person may undertake extremely painful ascetic practices, yet because of undertaking such extremely painful ascetic practices, when he sees a śramaṇa or brahmin being honored, offered alms, and reverently served by others, he does not become jealous and say, ‘Why do you honor, make offerings to, and reverently serve that śramaṇa or brahmin? You should honor, make offerings to, and reverently serve me. Why is that?

Because I am one who cultivates ascetic practices.’ Vô Nhuế, if a person undertakes extremely painful ascetic practices and, because of undertaking them, when he sees a śramaṇa or brahmin being honored, offered alms, and reverently served by others, he does not become jealous and say, ‘Why do you honor, make offerings to, and reverently serve that śramaṇa or brahmin? You should honor, make offerings to, and reverently serve me.

Why is that? Because I am one who cultivates ascetic practices,’ then, Vô Nhuế, such ascetic practice is undefiled.

“Vô Nhuế, a person may undertake extremely painful ascetic practices, yet because of undertaking such extremely painful ascetic practices, when he sees a śramaṇa or brahmin being honored, offered alms, and reverently served by others, he does not go and revile that śramaṇa or brahmin to his face, saying: ‘Why are you honored, offered alms, and reverently served? You are a person of many desires and many expectations, who regularly eats the five kinds of seeds: seeds arising from roots, seeds arising from stalks, seeds arising from fruits, seeds arising from buds, and seeds arising from seeds.

Just as a great rainstorm harms the five kinds of seeds and disturbs animals and people, so too are śramaṇas and brahmins who frequently visit people’s homes!’ Vô Nhuế, if a person devotedly undertakes extremely painful ascetic practices and, because of devotedly undertaking them, when he sees a śramaṇa or brahmin being honored, offered alms, and reverently served by others, he does not go and revile that śramaṇa or brahmin to his face, saying: ‘Why are you honored, offered alms, and reverently served?

You are a person of many desires and many expectations, who regularly eats the five kinds of seeds: seeds arising from roots, seeds arising from stalks, seeds arising from fruits, seeds arising from buds, and seeds arising from seeds. Just as a great rainstorm harms the five kinds of seeds and disturbs animals and people, so too are śramaṇas and brahmins who frequently visit people’s homes,’ then, Vô Nhuế, such ascetic practice is undefiled.

“Vô Nhuế, a person may undertake extremely painful ascetic practices, yet because of undertaking such extremely painful ascetic practices, he is neither sorrowful nor deluded, neither terrified nor fearful; he does not live furtively, harbor doubt, lose his reputation, become greedy, or become heedless. Vô Nhuế, if a person devotedly undertakes extremely painful ascetic practices and, because of undertaking them, is neither sorrowful nor deluded, neither terrified nor fearful; does not live furtively or harbor doubt; fears losing his reputation; and is neither greedy nor heedless, then, Vô Nhuế, such ascetic practice is undefiled.

“Vô Nhuế, a person may undertake extremely painful ascetic practices, yet because of undertaking such extremely painful ascetic practices, he does not give rise to the view of a self, extreme views, wrong views, attachment to views, obstinacy, or failure to know proper limits; and he comprehends those dharmas that śramaṇas and brahmins ought to comprehend. Vô Nhuế, if a person devotedly undertakes extremely painful ascetic practices and, because of devotedly undertaking them, does not give rise to the view of a self, extreme views, wrong views, attachment to views, obstinacy, or failure to know proper limits, and comprehends those dharmas that śramaṇas and brahmins ought to comprehend, then, Vô Nhuế, such ascetic practice is undefiled.

“Vô Nhuế, a person may undertake extremely painful ascetic practices, yet because of undertaking such extremely painful ascetic practices, he is free from the fetter of anger, the bond of concealment, stinginess, jealousy, flattery, deceit, shamelessness, and lack of moral dread. Vô Nhuế, if a person devotedly undertakes extremely painful ascetic practices and, because of devotedly undertaking them, is free from the fetter of anger, the bond of concealment, stinginess, jealousy, flattery, deceit, shamelessness, and lack of moral dread, then, Vô Nhuế, such ascetic practice is undefiled.

“Vô Nhuế, a person may undertake extremely painful ascetic practices, yet because of devotedly undertaking such extremely painful ascetic practices, he does not speak falsely, speak divisively, speak harshly, or engage in frivolous speech, and he does not observe evil precepts. Vô Nhuế, if a person devotedly undertakes extremely painful ascetic practices and, because of devotedly undertaking them, does not speak falsely, speak divisively, speak harshly, or engage in frivolous speech, and does not observe evil precepts, then, Vô Nhuế, such ascetic practice is undefiled.

“Vô Nhuế, a person may undertake extremely painful ascetic practices, and because of devotedly undertaking such extremely painful ascetic practices, he possesses faith, is not indolent, possesses right mindfulness and right wisdom, and is free from evil wisdom. Vô Nhuế, if a person devotedly undertakes extremely painful ascetic practices and, because of devotedly undertaking them, possesses faith, is not indolent, possesses right mindfulness and right wisdom, and is free from evil wisdom, then, Vô Nhuế, such ascetic practice is undefiled.

“Vô Nhuế, I have shown you the practice of bất liễu khả tắng completely untainted by immeasurable defilements; is that not so?”

The heterodox practitioner Vô Nhuế replied:

“Venerable Gautama, it is so. You have shown me the practice of bất liễu khả tắng completely untainted by defilements.”

The heterodox practitioner Vô Nhuế again asked:

“Venerable Gautama, has this practice of bất liễu tắng ố attained the highest level and reached the truth^[26]?”

The Blessed One replied:

“Vô Nhuế, this practice of bất liễu tắng ố has not attained the highest level and has not reached the truth; rather, there are two practices that reach the outer bark and reach the joint.”

The heterodox practitioner Vô Nhuế again asked:

“Venerable Gautama, how does this practice of bất liễu khả tắng reach only the outer bark?”

The Blessed One replied:

“Vô Nhuế, here a certain ascetic or brahmin cultivates four practices^[27]: he does not kill living beings, does not tell others to kill, and does not approve of others’ killing. He does not steal, does not tell others to steal, and does not approve of others’ stealing. He does not violate another man’s daughter, does not tell others to violate another man’s daughter, and does not approve of those who violate another man’s daughter.

He does not speak falsely, does not tell others to speak falsely, and does not approve of others’ false speech. Cultivating these four practices, he delights in them but does not advance further. With a mind accompanied by loving-kindness, he pervades one direction, attains, and abides therein.

In the same way, he pervades the second, third, and fourth directions, the four intermediate directions, above and below—everywhere and universally—with a mind accompanied by loving-kindness, free from fetters, enmity, anger, and harmfulness, vast, expansive, immeasurable, well cultivated, pervading the entire world; he attains and abides therein. In the same way, with compassion, sympathetic joy, and a mind accompanied by equanimity, free from fetters, enmity, anger, and harmfulness, vast, expansive, and immeasurable, he cultivates a mind that pervades the entire world; he attains and abides therein.

“Vô Nhuế, what do you think? Does such an ‘incomplete yet commendable practice’ reach the outer bark?”

Vô Nhuế replied:

“Gautama, such an ‘incomplete yet commendable practice’ reaches the outer bark. Gautama, then how does this ‘incomplete yet commendable practice’ reach the knot of the tree?”

The Blessed One said:

“Vô Nhuế, a certain ascetic or brahmin cultivates four practices. He does not kill living beings, does not tell others to kill, and does not approve of others’ killing. He does not steal, does not tell others to steal, and does not approve of others’ stealing.

He does not violate another man’s daughter, does not tell others to violate another man’s daughter, and does not approve of those who violate another man’s daughter. He does not speak falsely, does not tell others to speak falsely, and does not approve of others’ false speech. Cultivating these four practices, he delights in them but does not advance further.

His cultivation has activity and distinguishing marks, and he recollects immeasurable past kalpas: one life, two lives, hundreds of thousands of lives, kalpas of formation, kalpas of dissolution, and immeasurable kalpas of formation and dissolution. ‘In that place I was a living being of such a name. I lived there and was born there, with such a clan, such a name, such a livelihood, such food and drink, such experiences of suffering and pleasure, such a lifespan, living for such a length of time, and ending my life in such a manner.

Dying here, I was born there; dying there, I was born here. Thus I was born in this place, with such a clan, such a name, such a livelihood, such food and drink, such experiences of suffering and pleasure, such a lifespan, living for such a length of time, and ending my life in such a manner.’

“Vô Nhuế, what do you think? Does such an ‘incomplete yet commendable practice’ reach the knot of the tree or not?”

“Vô Nhuế replied:

“Gautama, such an ‘incomplete yet commendable practice’ has reached the knot of the tree. Gautama, how does the ‘incomplete yet commendable practice’ reach the highest and attain the truth?”

The Blessed One replied:

“Vô Nhuế, a certain ascetic or brahmin cultivates four practices. He does not kill living beings, does not tell others to kill, and does not approve of others’ killing. He does not steal, does not tell others to steal, and does not approve of others’ stealing.

He does not violate another man’s daughter, does not tell others to violate another man’s daughter, and does not approve of those who violate another man’s daughter. He does not speak falsely, does not tell others to speak falsely, and does not approve of others’ false speech. Cultivating these four practices, he delights in them but does not advance further.

With the purified divine eye, surpassing that of humans, he sees living beings as they are born and die, beautiful or ugly, refined or coarse, passing to favorable or unfavorable destinations according to the karma they have created. He sees this as it truly is: if living beings have accomplished evil conduct of body, evil conduct of speech, and evil conduct of mind; if they revile the noble ones, hold wrong views, and perform karma based upon wrong views, then because of those causes and conditions, when their bodies break up and their lives end, they will certainly go to an evil destination and be born in hell.

If living beings have accomplished excellent conduct of body, excellent conduct of speech, and excellent conduct of mind; if they do not revile the noble ones, hold right view, and perform karma based upon right view, then because of those causes and conditions, when their bodies break up and their lives end, they will certainly ascend to a favorable destination and be born in a heavenly realm.

“Vô Nhuế, what do you think? Does such an ‘incomplete yet commendable practice’ reach the highest and attain the truth or not?”

Vô Nhuế replied:

“Gautama, such an ‘incomplete yet commendable practice’ has reached the highest and attained the truth. Gautama, is it for the sake of personally realizing this ‘incomplete yet commendable practice’ that the disciples of the ascetic Gautama take refuge in the ascetic Gautama and cultivate the holy life?”

The Blessed One replied:

“Vô Nhuế, it is not for the sake of personally realizing this ‘incomplete yet commendable practice’ that my disciples take refuge in me and cultivate the holy life.

“Vô Nhuế, there is yet another Dharma that is supreme, most subtle, and most excellent. It is precisely to realize that Dharma that my disciples take refuge in me and cultivate the holy life.”

At that time, the non-Buddhist practitioners in that noisy assembly immediately cried out loudly:

“Yes! Yes! It is to realize that Dharma that the disciples of the ascetic Gautama take refuge in the ascetic Gautama and cultivate the holy life.”

The non-Buddhist practitioner Vô Nhuế then ordered his assembly to be silent and asked:

“Gautama, what Dharma is called that other Dharma which is supreme, most subtle, and most excellent, and which the disciples of the ascetic Gautama seek to realize by taking refuge in the ascetic Gautama and cultivating the holy life?”

The Blessed One then replied:

“Vô Nhuế, when a Tathagata—an Arhat, a Perfectly Enlightened One, accomplished in knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed Person, a Tamer of Those to Be Tamed, a Teacher of Gods and Humans, a Buddha, a Blessed One—appears in the world, his disciple abandons the five hindrances that defile the mind and weaken wisdom. Secluded from sensual desire and secluded from evil and unwholesome states, he proceeds until he realizes the four dhyanas, attains, and abides therein.

With his concentrated mind thus purified and undefiled, free from affliction, pliant, well established, and having attained imperturbability, he directs it toward the exhaustion of the taints. Through direct knowledge personally realized, he knows as it truly is: ‘This is suffering; this is the origin of suffering; this is the cessation of suffering; this is the path leading to the cessation of suffering.’ He also knows as it truly is: ‘These are the taints; this is the origin of the taints; this is the cessation of the taints; this is the path leading to the cessation of the taints.’ Knowing and seeing in this way, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance.

Once liberated, he knows that he is liberated, and he rightly knows as it truly is: ‘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.’

“Vô Nhuế, this is called that other Dharma which is supreme, most subtle, and most excellent. It is precisely to realize that Dharma that my disciples take refuge in me and cultivate the holy life.”

Then the householder Thật Ý said:

“Vô Nhuế, the Blessed One is right there. Just raise the single issue by which you said you could demolish him as easily as rolling an empty jar! Tell him the simile you gave earlier about the blind ox grazing in the borderlands!”

Having heard this, the Blessed One asked the non-Buddhist practitioner Vô Nhuế:

“Did you truly say such a thing?”

The non-Buddhist practitioner Vô Nhuế replied:

“Gautama, I truly did say such a thing.”

The Blessed One continued to ask:

"The Tathagatas, Unattached Ones, Perfectly Enlightened Ones of the past, whenever they encountered a secluded forest, mountain woodland, the foot of a tree, or a high mountainside—quiet, without noise, remote, free from disturbance, and without people—would accordingly sit in meditation. Those Buddhas, the Blessed Ones, in secluded forests, mountain woodlands, at the foot of a tree, or upon a high mountainside—quiet, without noise, remote, free from disturbance, and without people—would accordingly sit in meditation.

In such remote places, they always delighted in sitting in meditation, dwelling in peace and bliss. Never for even a day and a night did they assemble and gather with a crowd as you and your retinue have done today. Wunuì, have you ever heard the elder teachers of former times say this?"

The heterodox practitioner Wunuì replied:

"The Tathagatas, Unattached Ones, Perfectly Enlightened Ones of the past, whenever they encountered a secluded forest, mountain woodland, the foot of a tree, or a high mountainside—quiet, without noise, remote, free from disturbance, and without people—would accordingly sit in meditation. Those Buddhas, the Blessed Ones, in secluded forests, mountain woodlands, at the foot of a tree, or upon a high mountainside—quiet, remote, free from disturbance, and without people—would accordingly sit in meditation.

In such remote places, they always delighted in sitting in meditation, dwelling in peace and bliss. Never for even a day and a night did they assemble and gather with a crowd as I and my retinue have done today. Venerable Gautama, I have indeed heard the elder teachers of former times say this."

"Wunuì, did you not then think: ‘Just as those Blessed Ones, in secluded forests, mountain woodlands, at the foot of a tree, or upon a high mountainside—quiet, without noise, remote, free from disturbance, and without people—would accordingly sit in meditation, and in such remote places always delighted in sitting in meditation, dwelling in peace and bliss, so too does this ascetic Gautama train in the path to perfect enlightenment’? Is this not so?"

The heterodox practitioner Wunuì replied:

"Venerable Gautama, had I understood this, I would not have said that a single question would suffice to destroy you as one might roll an empty jar, nor would I have spoken of the simile of the blind ox grazing at the frontier."

The Blessed One said:

"Wunuì, I possess wholesome teachings that accord with wholesomeness and liberation that accords with liberation, which may be personally realized. On this account the Tathagata declares himself fearless. Among my bhikkhu disciples, whoever comes with a mind free from flattery and deceit, honest and without falsehood, I instruct him; and by following that instruction, he will certainly attain the consummation of knowledge.

"Wunuì, if you think, ‘The ascetic Gautama teaches the Dharma because he wishes to become my teacher,’ do not think so. I leave your teacher to you; I merely teach the Dharma for you to hear. Wunuì, if you think, ‘The ascetic Gautama teaches the Dharma because he covets disciples,’ do not think so.

I leave your disciples to you; I merely teach the Dharma for you to hear. Wunuì, if you think, ‘The ascetic Gautama teaches the Dharma because he covets offerings,’ do not think so. I leave the offerings to you; I merely teach the Dharma for you to hear.

Wunuì, if you think, ‘The ascetic Gautama teaches the Dharma because he covets praise,’ do not think so. I leave the praise to you; I merely teach the Dharma for you to hear. Wunuì, if you think, ‘If I possess wholesome teachings that accord with wholesomeness and liberation leading to liberation, this ascetic Gautama will take them from me and destroy me,’ do not think so.

I leave your teachings to you; I merely teach the Dharma for you to hear."

At that time the entire assembly remained silent. Why was this? Because they had been subdued by Māra, the Evil One.

The Blessed One then said to the householder Shiyi:

"Look at this entire assembly sitting in silence. Why is this? Because they are being subdued by Māra, the Evil One. He has caused it so that not a single heterodox practitioner in this whole assembly entertains the thought: ‘Let me try to follow the ascetic Gautama and cultivate the holy life.’"

Knowing this, the Blessed One taught the Dharma to the householder Shiyi, inspiring his aspiration and bringing him to rejoicing. After teaching him the Dharma by innumerable skillful means, inspiring his aspiration, and bringing him to rejoicing, the Blessed One rose from his seat, took the householder Shiyi by the hand, exercised his supernormal powers, and departed through the air.

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

Notes:

^[01] Corresponds to Pāli D.25 Udumbarikā-sīhanāda-suttaṃ. Separate Chinese translations: No.1⁽⁸⁾, No.11.

^[02] Householder Shiyi 居 士 實 意. No.1⁽⁸⁾: Tán-đà-na. No.11: Hòa hiệp. Pāli: Sandhāna gahapati.

^[03] Udumbara Grove, Park of the Heterodox Practitioners 優 曇 婆 邏 林 異 學 園. No.1⁽⁸⁾: Ô-tạm-bà-lị-nữ phạm chí lâm. No.11: Ô-đàm-mạt-lê viên. Pāli: udumbarikāya paribbājakārāmo. A queen (devī) established the Paribbājakārāma (a monastery for heterodox wanderers) near Rājagaha (Rājagṛha).

^[04] Wunuì 無 恚. No.1⁽⁸⁾, as in No.11: Ni-câu-đà. Pāli: Nigrodha.

^[05] "Talk about birds" 鳥 論. Elsewhere in this Chinese version it is also called "animal talk." See note 4 to Sūtra 207. Pāli: tiracchānakatha.

^[06] "Emptiness, wisdom, and liberation" 空 慧 解 脫. The Pāli reads: suññāgārahātā samaṇassa gotamassa paññā, "The wisdom of the ascetic Gautama has been ruined by living in solitude" (or, more concretely, "ruined like an empty house"). The subject of cultivating in secluded forests to attain the supreme purity of emptiness (parisuḍhā paramānuttarā suññatā) is discussed in M.122 and 123 (see Sūtras 190 and 191 below). No.11: (...) xử Ứng Chánh đẳng giác không xá, tuệ hà năng chuyển, "Dwelling in the empty house of the Buddha, what wisdom could possibly function?"

^[07] "Going from one extreme to the other" 行 邊 至 邊. Pāli: so antamantān' eva sevati. The general meaning is that the Buddha lacked sufficient wisdom to address the matter directly and merely went around in circles, "from one end to the other."

^[08] "The practice of incomprehensible loathing" 不 了 憎 惡 行, that is, an ascetic practice whose essential nature is revulsion (loathing). Pāli: tapojiguccha.

^[09] Chinese: bất lai tôn 不 來 尊. Pāli: na-ehi-bhadantika, "not a venerable one who is addressed: ‘Come here!’"

^[10] Chinese: bất thiện tôn 不 善 尊. Probably: na-sādhu-bhadantika, "not a venerable one welcomed with: ‘Excellent, venerable sir!’"

^[11] Chinese: bất trụ tôn 不 住 尊. Pāli: na-tiṭṭha-bhadantika, "not a venerable one entreated: ‘Stay here, venerable sir!’"

^[12] Chinese: bất hoài nhâm gia thực 不 懷 妊 家 食. Pāli: na gabbhiniyā (paṭiganṇhāti), not (accepting food) from a pregnant woman.

^[13] Chinese: ác thủy 惡 水. Pāli: thusodaka, fermented water.

^[14] Pāli: ekāgāriko vā hoti ekālopiko, receiving only one morsel of food from each house.

^[15] Chinese: thực nhất đắc 食 一 得. Pāli: ekissāpi dattiyā yāpeti, subsisting on only one thing received as alms.

^[16] Chinese: thái như 菜 茹. Pāli: sāka-bhakkho.

^[17] Chinese: bại tử 稗 子, a grass resembling rice. Pāli: sāmāka.

^[18] Chinese: đầu-đầu-la 頭 頭 邏. Pāli: daddula.

^[19] Chinese: chí vô sự xứ 至 無 事 處, "going to a secluded forest"? No Pāli equivalent has been found. Compare: vana-mūla-palāhāro yāpeti.

^[20] Chinese: liên hiệp y 連 合 衣. Pāli: masāṇāni, hempen cloth mixed with other fabrics.

^[21] Chinese: đầu-xá y 頭 舍 衣. Pāli: dussa, coarse undyed cloth.

^[22] Chinese: thảo 草; Song–Yuan: quả 菓; Ming: 果. Sutra No. 18: ngọa quả 臥果. Pāli: phalaka, (lying on) a plank. The Chinese version understands phala(ka) as fruit.

^[23] Chinese: Học phiền nhiệt hạnh 學煩熱行. Pāli: ātāpanaparitāpanānuyogam anuyutto viharati, he lives devoted to the practice of tormenting and mortifying the body.

^[24] Base edition: thanh khổ 清苦; Song–Yuan–Ming: tinh khổ 精苦. Pāli: tapassī tapassaṃ samādiyati, an ascetic undertakes the practice of austerity.

^[25] Chinese: nan vi 難為; no corresponding Pāli term has been found.

^[26] Attaining the foremost, attaining the true essence 得第一得真實. Pāli: aggappattā, sārappattā, having reached the summit, having reached the core.

^[27] Practicing the four practices 行四行. Pāli: cātuyāmasaṃvarasaṃtto, guarded by the fourfold restraint of disciplinary precepts.

105. THE SUTRA ON ASPIRATION

Thus have I heard.

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

At that time, a certain bhikṣu was dwelling alone in a remote place, secluded in a quiet location, sitting in meditation and reflecting. This thought arose in his mind: “May the Blessed One inquire after me, speak with me, and expound the Dharma for me, so that I may perfect the precepts^[02] without abandoning meditation, accomplish the practice of insight,^[03] and dwell in an empty place.^[04]”

Then, late in the day, after reflecting in this way, that bhikṣu rose from his meditation seat and went to the Buddha. The Blessed One saw the bhikṣu approaching from afar and, on account of that bhikṣu, said to the bhikṣus:

“You should aspire thus: ‘May the Blessed One inquire after me, speak with me, and expound the Dharma for me.’ Then perfect the precepts, do not abandon meditation, accomplish the practice of insight, and dwell in an empty place.

“Bhikṣu, you should aspire thus: ‘I have relatives. May they, through me, upon the breakup of the body and the end of life, assuredly reach a good destination and be born in a heavenly realm.’ Then perfect the precepts, do not abandon meditation, accomplish the practice of insight, and dwell in an empty place.

“Bhikṣu, you should aspire thus: ‘The donors provide me with robes, food and drink, beds, medicines, and all the requisites needed to sustain the body. Through this giving, may they gain abundant merit, possess great radiance, and receive abundant blessings.’ Then perfect the precepts, do not abandon meditation, accomplish the practice of insight, and dwell in an empty place.

“Bhikṣu, you should aspire thus: ‘May I be able to endure hunger, thirst, heat, cold, the bites of mosquitoes and gadflies, and the afflictions of wind and sun. May I also endure ill repute and beatings. Even when my body is afflicted by an extremely painful illness, until my life is about to end, may I endure all disagreeable things.’ Then perfect the precepts, do not abandon meditation, accomplish the practice of insight, and dwell in an empty place.

“Bhikṣu, you should aspire thus: ‘May I be able to endure discontent. If discontent arises in my mind, may I never become attached to it.’ Then perfect the precepts, do not abandon meditation, accomplish the practice of insight, and dwell in an empty place.

“Bhikṣu, you should aspire thus: ‘If the three evil and unwholesome thoughts arise in me—thoughts of sensual desire, thoughts of anger, and thoughts of harming—may I never become attached to those three evil and unwholesome thoughts.’ Then perfect the precepts, do not abandon meditation, accomplish the practice of insight, and dwell in an empty place.

“Bhikṣu, you should aspire thus: ‘May I become secluded from sensual desire and secluded from evil and unwholesome states, and proceed until I attain the fourth dhyāna, accomplishing and dwelling in it.’ Then perfect the precepts, do not abandon meditation, accomplish the practice of insight, and dwell in an empty place.

“Bhikṣu, you should aspire thus: ‘May I completely sever the three fetters and attain the fruit of stream-entry, no longer liable to fall into evil states, assuredly destined for perfect enlightenment, with at most seven further existences in heavenly realms. After passing back and forth seven times, may I attain the end of suffering.’ Then perfect the precepts, do not abandon meditation, accomplish the practice of insight, and dwell in an empty place.

“Bhikṣu, you should aspire thus: ‘May I completely sever the three fetters and weaken lust, anger, and delusion, with only one further passage between the heavenly and human realms. After passing back and forth once, may I attain the end of suffering.’ Then perfect the precepts, do not abandon meditation, accomplish the practice of insight, and dwell in an empty place.

“Bhikṣu, you should aspire thus: ‘May I completely sever the five lower fetters, be born in that world and there attain nirvana, attain the state of non-retrogression, and never return to this world.’ Then perfect the precepts, do not abandon meditation, accomplish the practice of insight, and dwell in an empty place.

“Bhikṣu, you should aspire thus: ‘May I attain peaceful liberation, transcend form, and attain the formless states through such concentration, personally realizing, accomplishing, and dwelling in them; and through insight, may I eliminate the taints and fully comprehend the taints.’ Then perfect the precepts, do not abandon meditation, accomplish the practice of insight, and dwell in an empty place.

“Bhikṣu, you should aspire thus: ‘May I attain the bases of spiritual power, knowledge through the divine eye, knowledge of others’ minds, knowledge of past lives, and knowledge of birth and death. With the taints completely extinguished, may I attain the untainted liberation of mind and liberation through wisdom, personally knowing and awakening to it in this very life, personally realizing, accomplishing, and dwelling in it, knowing 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.”’ Then perfect the precepts, do not abandon meditation, accomplish the practice of insight, and dwell in an empty place.”

At that time, after hearing the Buddha’s teaching, the bhikṣu received it well and remembered it well. He rose from his seat, bowed his head in homage at the Buddha’s feet, circumambulated him three times, and withdrew. Having received the Buddha’s instruction, that bhikṣu secluded himself in a quiet place, sat in meditation and reflected, practiced diligently, and remained heedful.

By secluding himself in a quiet place, sitting in meditation and reflecting, practicing diligently, and remaining heedful, he sought to attain the purpose for which a clansman shaves off his beard and hair, dons the kāṣāya robe, and, with resolute faith, leaves the household life for homelessness and goes forth to train in the Way: namely, desiring only to perfect the unsurpassed holy life and, in this very life, personally to know and awaken to it, personally to realize, accomplish, and dwell in it, knowing 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.” Having realized the Dharma, that Venerable One then attained arhatship.

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

Notes:

^[01] Corresponds to Pāli M. 6, Ākaṅkheyyasuttaṃ. Cf. A. 10.71, Ākaṅkha.

^[02] Perfecting the precepts 得具足戒. Pāli: sampannasīla, accomplished in moral discipline.

^[03] Accomplishing the practice of insight. Pāli: vipassanāya samannāgato.

^[04] Empty and quiet place 空靜處. Pāli: suññāgāra, an empty, open place.

106. THE SUTRA ON PERCEPTION^[1]

Thus have I heard:

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

At that time, the Blessed One addressed the bhikṣus:

“If there are ascetics or brahmins who, with regard to earth, conceive a notion of earth and maintain: ‘Earth is the self; earth belongs to the self; the self belongs to earth^[02],’ they have regarded earth as the self and therefore do not fully understand earth. In the same way, with regard to water, fire, wind, spirits, gods, the Lord of Creation^[03], Brahmā, the Aviha gods, and the Atappa gods^[04], they conceive a notion of the Pure gods^[05] and maintain: ‘The Pure gods are the self; the Pure gods belong to the self; the self belongs to the Pure gods.’ They have regarded the Pure gods as the self and therefore do not fully understand the Pure gods.

With regard to the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, the Sphere of Neither Perception nor Non-perception; unity, diversity, multiplicity; what is seen, what is heard, what is cognized, what is fully known, what is done, what is contemplated; what is attended to, what is pondered by the mind; from this world to the other world, from the other world to this world; and even the All—they conceive a notion of the All and maintain: ‘The All is the self; the All belongs to the self; the self belongs to the All.’ They have regarded the All as the self and therefore do not fully understand the All.

“If there are ascetics or brahmins who, with regard to earth, know earth and understand: ‘Earth is not the self; earth does not belong to the self; the self does not belong to earth,’ they do not regard earth as the self, and thus they fully understand earth. In the same way, with regard to water, fire, wind, spirits, gods, the Lord of Creation, Brahmā, the Aviha gods, and the Atappa gods, they know the Pure gods and understand: ‘The Pure gods are not the self; the Pure gods do not belong to the self; the self does not belong to the Pure gods.’ They do not regard the Pure gods as the self, and thus they fully understand the Pure gods.

With regard to the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, the Sphere of Neither Perception nor Non-perception; unity, diversity, multiplicity; what is seen, what is heard, what is cognized, what is fully known, what is done, what is contemplated; what is attended to, what is pondered by the mind; from this world to the other world, from the other world to this world; and even the All—they know the All as the All and understand: ‘The All is not the self; the All does not belong to the self; the self does not belong to the All.’ They do not regard the All as the self, and thus they fully understand the All.

“With regard to earth, I know earth and understand: ‘Earth is not the self; earth does not belong to the self; the self does not belong to earth.’ I do not regard earth as the self, and thus I fully understand earth. In the same way, with regard to water, fire, wind, spirits, gods, the Lord of Creation, Brahmā, the Aviha gods, and the Atappa gods, I know the Pure gods and understand: ‘The Pure gods are not the self; the Pure gods do not belong to the self; the self does not belong to the Pure gods.’ I do not regard the Pure gods as the self, and thus I fully understand the Pure gods.

With regard to the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, the Sphere of Neither Perception nor Non-perception; unity, diversity, multiplicity; what is seen, what is heard, what is cognized, what is fully known, what is done, what is contemplated; what is attended to, what is pondered by the mind; from this world to the other world, from the other world to this world; and even the All—I know the All as the All and understand: ‘The All is not the self; the All does not belong to the self; the self does not belong to the All.’ I do not regard the All as the self, and thus I fully understand the All.”

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

Notes:

^[01] Corresponds to the Pāli M. 1, Mūlapariyāyasuttaṃ; separate Chinese translation, No. 56.

^[02] “Earth is the spirit; earth is that which belongs to the spirit; the spirit is that which belongs to earth” 地即是神, 地是神所, 神是地所. Compare the Pāli: (...) pathiviṃ pathivito saññatvā pathivṃ maññati pathivito... pathiviyā... pathivito... maññati... pathiviṃ meti maññati pathiviṃ abhinandati. Having formed a perception of earth from earth, one conceives earth as an object, conceives upon earth as its basis, conceives from earth as its source... one conceives, “Earth is mine,” and delights in earth.

^[03] Lord of Creation 生主. Pāli: Pajāpati, the lord—or progenitor—of all living beings.

^[04] Aviha and Atappa. Two of the five Pure Abodes. The Pāli version does not mention them.

^[05] Pure 淨. This refers to the gods of the Five Pure Abodes, not to the Pure gods of the Fourth Dhyāna, because these are ranked below the Aviha and Atappa gods mentioned previously. The Pāli version does not mention them.