中阿含經

15. THE CHAPTER OF PAIRS

182. THE DISCOURSE AT HORSE VILLAGE (I)^[1]

Thus have I heard.

At one time the Buddha was journeying through the country of Anga^[02] together with a great community of bhikkhus. Accompanied by the community of senior bhikkhus, he arrived at Horse Village^[03] and stayed at Horse Grove Monastery^[04].

At that time, the Blessed One addressed the bhikkhus:

“People see you ascetics as ascetics. If someone were to ask you whether you are ascetics, would you describe yourselves as ascetics?”

The bhikkhus replied:

“Yes, Blessed One.”

The Buddha continued:

“Therefore, precisely for that reason, precisely because you are ascetics, you must train in the true Dharma of an ascetic and the true Dharma of a brahmin. Having trained in the true Dharma of an ascetic and the true Dharma of a brahmin, you will then be genuine ascetics, not ascetics in name only. If you receive robes, food and drink, beds, medicines, and other requisites of life, those offerings will bring great merit, great results, great virtue, and abundant rewards. You should train in this way.

“What is the true Dharma of an ascetic and the true Dharma of a brahmin?

“Bodily conduct is purified, truly radiant, skillfully guarded, and without blemish. Yet, on account of this purity of bodily conduct, one does not exalt oneself or disparage others; one is undefiled and untainted, and is praised by wise practitioners of the holy life. If you should think, ‘My bodily conduct is purified. I have completed what had to be done; I need train no further. I have fulfilled virtue and righteousness, and there is nothing more to be done,’ then, bhikkhus, I tell you this so that, while seeking the goal of the ascetic life, you do not lose the goal of the ascetic life.

“If you wish to train and advance further, what else must a bhikkhu do after purifying bodily conduct? He must train in purified verbal conduct, truly radiant, skillfully guarded, and without blemish. Yet, on account of this purity of verbal conduct, he does not exalt himself or disparage others; he is undefiled and untainted, and is praised by wise practitioners of the holy life. If you should think, ‘My bodily and verbal conduct is purified. I have completed what had to be done; I need train no further. I have fulfilled virtue and righteousness, and there is nothing more to be done,’ then, bhikkhus, I tell you this so that, while seeking the goal of the ascetic life, you do not lose the goal of the ascetic life.

“If you wish to advance further, what else must a bhikkhu do after purifying bodily and verbal conduct? He must train in purified mental conduct, truly radiant, skillfully guarded, and without blemish. Yet, on account of this purity of mental conduct, he does not exalt himself or disparage others; he is undefiled and untainted, and is praised by wise practitioners of the holy life. If you should think, ‘My bodily, verbal, and mental conduct is purified. I have completed what had to be done; I need train no further. I have fulfilled virtue and righteousness, and there is nothing more to be done,’ then, bhikkhus, I tell you this so that, while seeking the goal of the ascetic life, you do not lose the goal of the ascetic life.

“If you wish to advance further, what else must a bhikkhu do after purifying bodily, verbal, and mental conduct? He must train in purified livelihood^[05], truly radiant, skillfully guarded, and without blemish. Yet, on account of this purity of livelihood, he does not exalt himself or disparage others; he is undefiled and untainted, and is praised by wise practitioners of the holy life. If you should think, ‘My bodily, verbal, and mental conduct and my livelihood are purified. I have completed what had to be done; I need train no further. I have fulfilled virtue and righteousness, and there is nothing more to be done,’ then, bhikkhus, I tell you this so that, while seeking the goal of the ascetic life, you do not lose the goal of the ascetic life.

“If you wish to train and advance further, what else must a bhikkhu do after purifying bodily, verbal, and mental conduct and livelihood? A bhikkhu must train in guarding the sense faculties, constantly mindful of restraint, intent on attaining clear understanding, guarding and perfecting mindfulness, and continually arousing resolve. When the eye sees a form, he does not grasp its appearance or become attached to its savor.

To avoid agitation^[06], he guards the faculty of the eye, so that greed, sorrow, and evil unwholesome states do not arise in his mind; because he proceeds toward that goal^[07], he guards the faculty of the eye. Likewise, when the ear, nose, tongue, and body encounter their respective objects, and when the mind cognizes a phenomenon, he does not grasp the appearance of that phenomenon or become attached to its savor. To avoid agitation, he guards the faculty of the mind, so that greed, sorrow, and evil unwholesome states do not arise in his mind; because he proceeds toward that goal, he guards the faculty of the mind.

If you should think, ‘My bodily, verbal, and mental conduct and my livelihood are purified, and my sense faculties are guarded. I have completed what had to be done; I need train no further. I have fulfilled virtue and righteousness, and there is nothing more to be done,’ then, bhikkhus, I tell you this so that, while seeking the ultimate goal of the ascetic life, you do not lose the ultimate goal of the ascetic life.

“If you wish to train and advance further, what else must a bhikkhu do after purifying bodily, verbal, and mental conduct and livelihood and guarding the sense faculties? A bhikkhu must train in clear comprehension when going out and returning^[08], discerning and observing well^[09]. When bending or stretching, lowering or raising his head, his bearing is composed.

He properly carries the sanghati, his other robes, and his bowl. Whether walking, standing, sitting, lying down, sleeping, waking, speaking, or remaining silent, he acts with clear comprehension. If you should think, ‘My bodily, verbal, and mental conduct and my livelihood are purified; my sense faculties are guarded; and I possess clear comprehension when going out and returning.

I have completed what had to be done; I need train no further. I have fulfilled virtue and righteousness, and there is nothing more to be done,’ then, bhikkhus, I tell you this so that, while seeking the goal of the ascetic life, you do not lose the goal of the ascetic life.

“If you wish to train and advance further, what else must a bhikkhu do after purifying bodily, verbal, and mental conduct and livelihood, guarding the sense faculties, and clearly comprehending his going out and returning? A bhikkhu should train to dwell alone in a remote place: in a secluded forest, beneath a tree, in a solitary and tranquil place, on a mountainside, in a rocky cave, on open ground, in a thicket, deep within a forest, or amid a charnel ground.

After entering a secluded forest, dwelling beneath a tree, or staying in a solitary and tranquil place, he spreads out his nisidana, sits cross-legged, holds his body upright and his aspiration rightly directed^[10], and directs mindfulness inwardly^[11]. He abandons a mind of covetousness and is free from contentiousness^[12]. On seeing the possessions and requisites by which others live, he does not give rise to longing or wish that they might become his own.

His mind is purified of covetousness. Likewise, he abandons ill will, sloth and torpor, restlessness and remorse; he dispels doubt and eliminates perplexity, having no uncertainty regarding wholesome qualities. His mind is purified of doubt and perplexity.

Having abandoned the five hindrances, those things that defile the mind and weaken wisdom, he withdraws from sensual desire and withdraws from evil unwholesome states, until he attains the Fourth Dhyana and dwells therein accomplished.”

"With his mind thus concentrated, purified, undefiled, free from affliction, pliant, well established, and having attained imperturbability, the bhikkhu directs it toward the realization of the knowledge of the destruction of the taints. He knows as it truly is: ‘This is suffering,’ ‘This is the arising of suffering,’ ‘This is the cessation of suffering,’ and ‘This is the path leading to the cessation of suffering.’ He also knows as it truly is: ‘These are the taints,’ ‘This is the arising of the taints,’ ‘This is the cessation of the taints,’ and ‘This is the path leading to the cessation of the taints.’ When that bhikkhu has known and seen thus, his mind is liberated from the taint of sensual desire, the taint of existence, and the taint of ignorance.

When liberated, he knows that he is liberated. He 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.’ I call him an ascetic, a brahmin, a Noble One, and one who has been cleansed^[13].

"Why is one called an ‘ascetic’? One has brought to cessation^[14] evil and unwholesome states and the defiling taints that are the roots of future existence, that are affliction, and that are the causes of the painful results of birth, aging, illness, and death. Therefore, one is called an ascetic.

"Why is one called a ‘brahmin’? One has become far removed^[15] from evil and unwholesome states and the defiling taints that are the roots of future existence, that are affliction, and that are the causes of the painful results of birth, aging, illness, and death. Therefore, one is called a brahmin.

"Why is one called a Noble One? One has become far removed^[16] from evil and unwholesome states and the defiling taints that are the roots of future existence, that are affliction, and that are the causes of the painful results of birth, aging, illness, and death. Therefore, one is called a Noble One.

"Why is one called ‘one who has been cleansed’? One has washed clean evil and unwholesome states and the defiling taints that are the roots of future existence, that are affliction, and that are the causes of the painful results of birth, aging, illness, and death. Therefore, one is called one who has been cleansed. Thus one is called an ascetic, a brahmin, a Noble One, and one who has been cleansed."

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

Notes:

^[01] Chinese version, fascicle 48. Corresponds to Pāli, M.39, Mahā-Assapura-suttaṃ. For a parallel Chinese text, see No.125 (49.8).

^[02] The country of Aṅga 鴦騎國; one of the sixteen great states in the Buddha’s time. Pāli: Aṅga.

^[03] Assapura 馬邑; a town in Aṅga. Pāli: assapuraṃ nāma aṅgānaṃ nigamo.

^[04] Mã Lâm Monastery 馬林寺; unidentified.

^[05] Purity of livelihood: purity in one’s way of life or means of sustenance. Pāli: parisuddho ājīvo.

^[06] Vị phẫn tránh cố 謂忿諍故; because of anger and contention. Pāli: yatvādhikaraṇam enam…, for what reason…. In the Chinese version, adhikaraṇa, ‘cause,’ is understood to mean a dispute.

^[07] Thú hướng bỉ cố 趣向彼故; Pāli: (akusalā dhammā) anvāssaveyyṃ, (unwholesome states) might arise (flow into the mind).

^[08] Chánh tri xuất nhập 正知出入; Pāli: abhikkante paṭikkante saṃpajānakārī, clearly comprehending—knowing what one is doing—when going forward and returning.

^[09] Thiện quán phân biệt; Pāli: ālokite vilokite saupajānakārī, clearly comprehending when looking ahead and looking behind.

^[10] Chánh thân chánh nguyện 正身正願; Pāli: ujuṃ kāyaṃ paṇidhāya, sitting with the back straight. In the Chinese version, paṇidhāya, ‘having positioned,’ is understood as paṇidhāna: aspiration.

^[11] Phản niệm bất hướng 反念不向; Pāli: parimukhaṃ satiṃ upaṭṭhapetvā, establishing mindfulness directly before oneself (maintaining mindfulness in front).

^[12] Tâm vô hữu tránh 心無有諍; Pāli: vigatābhijjhena cetasā vharati, dwelling with a mind free from covetousness.

^[13] Tịnh dục 淨欲; Pāli: nahātaka, one who has washed himself clean.

^[14] Tức chỉ 息止. Pāli: samaṇo...samitāassa honti pāpakā ākusalā dhammā, ascetics...are those who have brought evil and unwholesome states to cessation. Accordingly, the word samaṇa (ascetic) is explained through the verb sammati: to cause to become quiet, tranquil, stilled, or ceased.

^[15] Viễn ly 遠離; Pāli: brāhmaṇo...bāhitāssa honti pāpakā ākusalā dhammā, a brahmin (brāhmaṇa) is one who has cast evil and unwholesome states outside. Accordingly, the word brāhmaṇa is explained through the verb bāheti: to reject, keep away from, or remove.

^[16] Viễn ly 遠離; Pāli: āriyo...ārakāssa..., a Noble One (āriya) is one who is far removed…. Accordingly, āriya is explained through the adverb ārakā, ‘far away.’

183. THE DISCOURSE AT ASSAPURA (II)^[1]

Thus have I heard.

At one time the Buddha was journeying in the country of Aṅga^[02] together with a great community of bhikkhus. Accompanied by the community of senior bhikkhus, he went to Assapura and stayed at Mã Lâm Monastery.

At that time, the Blessed One addressed the bhikkhus:

"People see you ascetics as ascetics. If anyone asks whether you ascetics declare yourselves to be ascetics, do you indeed declare yourselves so?"

The bhikkhus replied:

"Yes, Blessed One."

The Buddha further said:

"Therefore, precisely for that reason, precisely because you are ascetics, you must train in the way of practice^[03] of an ascetic and must not be non-ascetics. After you have trained in the way of practice of an ascetic, you will then be true ascetics, not ascetics in name only. If you receive robes and blankets, food and drink, beds and seats, medicines, and other requisites of daily life, those offerings will bring great merit, great fruit, great virtue, and abundant reward. You should train in this way.

"What is not the way of practice of an ascetic? What makes one not an ascetic? One has greed and does not abandon greed.

One has ill will and does not abandon ill will. One has anger and does not relinquish anger^[04]. One has disparagement and does not abandon disparagement^[05].

One has fetters and does not abandon the fetters^[06]. One has stinginess and does not abandon stinginess. One has jealousy and does not abandon jealousy.

One has flattery and does not abandon flattery. One has deceit and does not abandon deceit. One is shameless and does not abandon shamelessness^[07].

One has no moral dread^[08] and does not abandon the absence of moral dread. One has evil desires and does not relinquish evil desires. One has wrong view and does not relinquish wrong view.

These are called the defilements of an ascetic, the thorns of an ascetic, the fraudulence of an ascetic, and the crookedness of an ascetic. They lead to an evil destination. Because they have not been completely abandoned, such training is not the path of an ascetic, and one is not an ascetic^[09].

"Suppose a newly forged, extremely sharp axe^[10] with a pointed head were wrapped in a saṅghāṭi. I say that those foolish people who train in the ascetic path are just like this: they have greed and do not abandon greed; they have ill will and do not abandon ill will; they have anger and do not relinquish anger; they have disparagement and do not abandon disparagement; they have fetters and do not abandon the fetters; they have stinginess and do not abandon stinginess; they have jealousy and do not abandon jealousy; they have flattery and do not abandon flattery; they have deceit and do not abandon deceit; they are shameless and do not abandon shamelessness; they have no moral dread and do not abandon the absence of moral dread; they have evil desires and do not relinquish evil desires;

they have wrong view and do not relinquish wrong view.

Even though they wear a saṅghāṭi, I do not call them ascetics."

"If merely by donning the saṅghāṭī one who has greed could abandon greed, one who has ill will could abandon ill will, one who has anger could abandon anger, one who has hypocrisy could abandon hypocrisy, one who has malice could abandon malice, one who has stinginess could abandon stinginess, one who has jealousy could abandon jealousy, one who has flattery could abandon flattery, one who has deceit could abandon deceit, one who has no moral shame could abandon shamelessness, one who has no fear of wrongdoing could abandon fearlessness of wrongdoing, one who has evil desires could abandon evil desires, and one who has wrong view could abandon wrong view, then his close friends and companions should approach him and say: 'Venerable sir, train in wearing the saṅghāṭī.

Venerable sir, if you train in wearing the saṅghāṭī, then one who has greed abandons greed, one who has ill will abandons ill will, one who has anger abandons anger, one who has hypocrisy abandons hypocrisy, one who has malice abandons malice, one who has stinginess abandons stinginess, one who has jealousy abandons jealousy, one who has flattery abandons flattery, one who has deceit abandons deceit, one who has no moral shame abandons shamelessness, one who has no fear of wrongdoing abandons fearlessness of wrongdoing, one who has evil desires abandons evil desires, and one who has wrong view abandons wrong view.'

"But because I see that one who wears the saṅghāṭī may still have greed, ill will, anger, hypocrisy, malice, stinginess, jealousy, flattery, deceit, shamelessness, fearlessness of wrongdoing, evil desires, and wrong view, I do not call that wearer of the saṅghāṭī a śramaṇa.

"So too with going naked, wearing matted hair, remaining seated, eating one meal, continually sprinkling water, and observing the practice of water. Those śramaṇas who follow such practices I say are not śramaṇas. If, through observing the practice of water, a śramaṇa who has greed could abandon greed, one who has ill will could abandon ill will, one who has anger could abandon anger, one who has hypocrisy could abandon hypocrisy, one who has malice could abandon malice, one who has stinginess could abandon stinginess, one who has jealousy could abandon jealousy, one who has flattery could abandon flattery, one who has deceit could abandon deceit, one who has no moral shame could abandon shamelessness, one who has no fear of wrongdoing could abandon fearlessness of wrongdoing,

one who has evil desires could abandon evil desires, and one who has wrong view could abandon wrong view, then his close friends and companions should approach and tell him: 'Friend, you should observe the practice of water, for through observing the practice of water, one who has greed abandons greed, one who has ill will abandons ill will, one who has anger abandons anger, one who has hypocrisy abandons hypocrisy, one who has malice abandons malice, one who has stinginess abandons stinginess, one who has jealousy abandons jealousy, one who has flattery abandons flattery, one who has deceit abandons deceit, one who has no moral shame abandons shamelessness, one who has no fear of wrongdoing abandons fearlessness of wrongdoing, one who has evil desires abandons evil desires,

and one who has wrong view abandons wrong view.'

"But because I see that one who observes the practice of water may still have greed, ill will, anger, hypocrisy, malice, stinginess, jealousy, flattery, deceit, shamelessness, fearlessness of wrongdoing, evil desires, and wrong view, I say that one who observes the practice of water is not a śramaṇa. This is called conduct that is not the path of a śramaṇa, and such a person is not a śramaṇa.

"What is called the path of a śramaṇa, whereby one is not a non-śramaṇa? One who has greed abandons greed; one who has ill will abandons ill will; one who has anger abandons anger; one who has hypocrisy abandons hypocrisy; one who has malice abandons malice; one who has stinginess abandons stinginess; one who has jealousy abandons jealousy; one who has flattery abandons flattery; one who has deceit abandons deceit; one who has no moral shame abandons shamelessness; one who has no fear of wrongdoing abandons fearlessness of wrongdoing; one who has evil desires abandons evil desires; and one who has wrong view abandons wrong view.

That jealousy of a śramaṇa,^[11] that flattery of a śramaṇa, that fraudulence of a śramaṇa, and that crookedness of a śramaṇa which lead to an evil destination have all been completely eradicated; he then trains in the path of a śramaṇa. One such as this is not a non-śramaṇa. This is the path of a śramaṇa, and such a person is not a non-śramaṇa.

"Such a person is accomplished in moral discipline, pure in bodily conduct, pure in speech and mind, free from greed, without anger or ill will in his heart, without sloth and torpor, without restlessness or conceit; he has severed doubt and dispelled perplexity, possesses right mindfulness and right knowledge, and is without delusion. With a mind accompanied by loving-kindness, he pervades one direction and abides therein.

Likewise, he pervades the second, third, and fourth directions, above, below, and all around. Everywhere and in every respect, with a mind accompanied by loving-kindness, free from fetters and enmity, without ill will or contention, exceedingly vast and well developed as immeasurable, he pervades the entire world and abides therein. Likewise, with a mind of compassion, a mind of sympathetic joy, and a mind accompanied by equanimity, free from fetters and enmity, without ill will or contention, exceedingly vast and well developed as immeasurable, he pervades the entire world and abides therein.

"He reflects: 'There is the coarse, there is the subtle, there is perception, and there is the higher escape beyond them.'^[12] He knows these things as they truly are. Having thus known and thus seen, his mind is liberated from the influx of sensual desire, from the influx of existence, and from the influx of ignorance. Once liberated, he knows as it truly is: 'Birth has been ended, the holy life has been established, what had to be done has been accomplished, and there will be no further rebirth.'

"It is just as if, not far from a certain village, there were a fine bathing pond, its clear water flowing abundantly, green grass covering its banks, and flowering trees on all four sides. Suppose a person came from the east, hungry, thirsty, and exhausted. He would remove his clothes and leave them on the bank, enter the pond, and bathe to his heart's content, cleansing away dust and grime and dispelling heat and thirst.

The same would be true of the south, west, and north: suppose a person came from any of those directions, hungry, thirsty, and exhausted. He would remove his clothes and leave them on the bank, enter the pond, and bathe to his heart's content, cleansing away dust and grime and dispelling heat and thirst. So too, a virtuous son of the kṣatriya clan shaves off his beard and hair, dons the kāṣāya robes, and, out of sincere faith, leaves the household life for homelessness, goes forth to train in the path, and practices inner tranquillity until he attains inner tranquillity.

One who possesses inner tranquillity I call a śramaṇa, a brahmin, a noble one, and one cleansed by bathing.

"Likewise, a virtuous son of the brahmin, householder, or artisan clan shaves off his beard and hair, dons the kāṣāya robes, and, out of sincere faith, leaves the household life for homelessness, goes forth to train in the path, and practices inner tranquillity until he attains inner tranquillity. One who possesses inner tranquillity I call a śramaṇa, a brahmin, a noble one, and one cleansed by bathing.

"What is called a śramaṇa? It is one who has brought to cessation^[13] evil and unwholesome dharmas and the defiled influxes that are the root of future existence, that are torment, and that are the cause of painful retribution, birth, aging, sickness, and death. Such a person is called a śramaṇa.

"What is called a 'brahmin'? It is one who has departed far from evil and unwholesome dharmas and the defiled influxes that are the root of future existence, that are torment, and that are the cause of painful retribution, birth, aging, sickness, and death. Such a person is called a brahmin.

"What is called a noble one? It is one who has departed far from evil and unwholesome dharmas and the defiled influxes that are the root of future existence, that are torment, and that are the cause of painful retribution, birth, aging, sickness, and death. Such a person is called a noble one.

"What is called one 'cleansed by bathing'? It is one who has bathed clean of evil and unwholesome dharmas and the defiled influxes that are the root of future existence, that are torment, and that are the cause of painful retribution, birth, aging, sickness, and death. Such a person is called one cleansed by bathing. Such a person is called a śramaṇa, a brahmin, a noble one, and one cleansed by bathing."

Thus spoke the Buddha. After hearing what the Buddha had said, those bhikṣus rejoiced and respectfully practiced accordingly.

Notes:

^[01] Corresponds to Pāli M. 40, Cūḷa-Assapura-suttaṃ.

^[02] See Sūtra 182 above.

^[03] Path of practice 道跡; Pāli: msāmicīpaṇipadā, proper and exact practice, the true path.

^[04] Chinese: ill will 恚 and anger 瞋; terms that are easily confused. Ill will, Pāli: vyāpāda, is hatred or hostility, the malicious intention to harm another. Anger, Pāli: kodha, is hot temper or wrath.

^[05] Hypocrisy 不語; Pāli: makkha, concealment, hypocrisy, false virtue.

^[06] Malice 結; Pāli: paḷāsa, the wish to afflict, malice, or hostile intent to cause harm.

^[07] Shamelessness 無慚; not knowing self-respect or moral shame.

^[08] Fearlessness of wrongdoing 無愧; not knowing shame before others.

^[09] Pāli reference: imesaṃ... samaṇamalānaṃ samaṇadosānaṃ samaṇakasaṭānaṃ āpāyikānaṃ thānānaṃ duggativedaniyānaṃ appahānā na samaṇasāmīcipaṭipadaṃ paṭipanno, these defilements of an ascetic, these faults and corruptions of an ascetic, lead to a lowly state and the experience of an evil destination; because they have not yet been eliminated, the proper path of practice of an ascetic is not undertaken.

^[10] Battle-axe 鉞斧; Pāli: mataja, a type of pointed, double-ended weapon.

^[11] The Chinese text has “the affliction of an ascetic,” whereas above it says “the defilement of an ascetic.” This is probably a scribal error.

^[12] Lai thượng xuất yếu; unclear. It may mean leading to a still higher liberation (cf. Pāli, M. 49, p. 326: ito ca panaññaṃ uttari nissaraṇaṃ natthi).

^[13] This passage resembles the final passage of Sūtra 183 above.

184. THE SŪTRA ON THE OX-HORN SALA FOREST (I)^[1]

Thus have I heard:

At one time, the Buddha was journeying in the land of the Vajjis^[02], in the Ox-Horn Sala Forest^[03], together with a great many eminent and well-known senior bhikkhu disciples, such as the Venerable Śāriputra, the Venerable Mahāmaudgalyāyana, the Venerable Mahākāśyapa, the Venerable Mahākātyāyana, the Venerable Aniruddha, the Venerable Revata, and the Venerable Ānanda^[04]. These eminent and well-known senior bhikkhu disciples likewise went together to the land of the Vajjis, to the Ox-Horn Sala Forest, where they stayed near the Buddha’s leaf hut.

Then, when the night had passed and early morning had come, the Venerable Mahāmaudgalyāyana, the Venerable Mahākāśyapa, the Venerable Mahākātyāyana, and the Venerable Aniruddha went to the Venerable Śāriputra. Seeing the senior venerables passing by from afar, the Venerable Ānanda said:

“Venerable Revata, you should know that, now that the night has passed and early morning has come, the Venerable Mahāmaudgalyāyana, the Venerable Mahākāśyapa, the Venerable Mahākātyāyana, and the Venerable Aniruddha are going to the Venerable Śāriputra. Venerable Revata, we may now go with the senior venerables to the Venerable Śāriputra; perhaps on this occasion we may hear some Dharma from the Venerable Śāriputra.”

Then, when the night had passed and early morning had come, the Venerable Mahāmaudgalyāyana, the Venerable Mahākāśyapa, the Venerable Mahākātyāyana, the Venerable Aniruddha, the Venerable Revata, and the Venerable Ānanda went to the Venerable Śāriputra.

When the Venerable Śāriputra saw the senior venerables approaching from afar, he addressed them, saying:

“Welcome, Ānanda; welcome, Ānanda! You are the Blessed One’s attendant, one who understands the meaning, and you are often praised by the Blessed One and by wise practitioners of the holy life. I now wish to ask you, Venerable Ānanda: ‘How delightful is this Ox-Horn Sala Forest! At night the moon shines brightly, and all the sala trees diffuse a rich fragrance like celestial flowers.’ Venerable Ānanda, what kind of bhikkhu illuminates this Ox-Horn Sala Forest?”

The Venerable Ānanda replied:

“Venerable Śāriputra, suppose there is a bhikkhu who is widely learned, has heard much, remembers without forgetting, and amasses learning. Those teachings that are excellent in the beginning, excellent in the middle, and excellent in the end, endowed with meaning and expression, complete and pure, and revealing the holy life—such teachings he has learned extensively and heard often, recited a thousand times, attentively contemplated, and thoroughly comprehended. He teaches the Dharma concisely and fluently, entirely in accord with the purpose of eliminating the fetters. Venerable Śāriputra, such a bhikkhu illuminates this Ox-Horn Sala Forest.”

The Venerable Śāriputra asked:

“Venerable Revata, Venerable Ānanda has spoken according to his understanding. Now I ask you, Venerable Revata: ‘How delightful is this Ox-Horn Sala Forest! At night the moon shines brightly, and all the sala trees diffuse a rich fragrance like celestial flowers.’ Venerable Revata, what kind of bhikkhu illuminates this Ox-Horn Sala Forest?”

The Venerable Revata replied:

“Venerable Śāriputra, suppose there is a bhikkhu who delights in secluded meditation^[05], inwardly cultivates inner serenity^[06], does not abandon seated meditation, accomplishes contemplation, constantly delights in dwelling apart, and enjoys quiet places. Venerable Śāriputra, such a bhikkhu illuminates this Ox-Horn Sala Forest.”

The Venerable Śāriputra again asked:

“Venerable Aniruddha, the bhikkhu Venerable Revata has spoken according to his understanding. Now I ask you, Venerable Aniruddha: ‘How delightful is this Ox-Horn Sala Forest! At night the moon shines brightly, and all the sala trees diffuse a rich fragrance like celestial flowers.’ Venerable Aniruddha, what kind of bhikkhu illuminates this Ox-Horn Sala Forest?”

The Venerable Aniruddha replied:

“Venerable Śāriputra, suppose there is a bhikkhu who has attained the divine eye and perfected the divine eye. Within a thousand worlds, with little effort^[07], he can see them all in an instant. Venerable Śāriputra, it is just as a person with good eyesight, standing atop a high tower and looking down upon an open tract of land containing a thousand mounds, can see them all in an instant with little effort. Venerable Śāriputra, in the same way, if a bhikkhu has attained the divine eye and perfected the divine eye, he can see all within a thousand worlds in an instant with little effort. Venerable Śāriputra, such a bhikkhu illuminates this Ox-Horn Sala Forest.”

The Venerable Śāriputra again asked:

“Venerable Kātyāyana, the bhikkhu Venerable Aniruddha has spoken according to his understanding. Now I ask you, Venerable Kātyāyana: ‘How delightful is this Ox-Horn Sala Forest! At night the moon shines brightly, and all the sala trees diffuse a rich fragrance like celestial flowers.’ Venerable Kātyāyana, what kind of bhikkhu illuminates this Ox-Horn Sala Forest?”

The Venerable Kātyāyana replied:

“Venerable Śāriputra, suppose two bhikkhus who are Dharma teachers discuss the profound Abhidharma together. Whatever is asked is understood in thorough detail, the answers given are lucid, and their exposition of the Dharma is fluent. Venerable Śāriputra, such a bhikkhu illuminates this Ox-Horn Sala Forest.”

The Venerable Śāriputra again asked:

“Venerable Mahākāśyapa, the bhikkhu Venerable Kātyāyana has spoken according to his understanding. Now I ask you, Venerable Mahākāśyapa: ‘How delightful is this Ox-Horn Sala Forest! At night the moon shines brightly, and all the sala trees diffuse a rich fragrance like celestial flowers.’ Venerable Mahākāśyapa, what kind of bhikkhu illuminates this Ox-Horn Sala Forest?”

The Venerable Mahākāśyapa replied:

“Venerable Śāriputra, suppose there is a bhikkhu who himself dwells in an untroubled place^[08] and praises dwelling in an untroubled place; who himself has few desires and praises having few desires; who himself is content and praises contentment; who himself delights in solitary seclusion and praises solitary seclusion; who himself cultivates diligence and praises the cultivation of diligence; who himself establishes right mindfulness and right comprehension and praises the establishment of right mindfulness and right comprehension; who himself attains concentration and praises the attainment of concentration; who himself possesses wisdom and praises the possession of wisdom; whose own taints have been exhausted and who praises the exhaustion of the taints;

and who himself inspires aspiration and brings joy to fulfillment, and praises inspiring aspiration and bringing joy to fulfillment.

Venerable Śāriputra, such a bhikkhu illuminates this Ox-Horn Sala Forest.”

The Venerable Śāriputra again asked:

"Venerable Maudgalyayana, Venerable Mahakasyapa has spoken according to his own understanding. Now I ask Venerable Maudgalyayana: ‘How delightful is this Gosinga Sala Grove! The moon shines brightly at night, and all the sala trees diffuse a fragrant scent like celestial flowers.’ Venerable Mahakasyapa, what kind of bhikkhu illuminates the Gosinga Sala Grove?"

Venerable Mahamaudgalyayana replied:

"Venerable Sariputra, suppose there is a bhikkhu who possesses great bases of spiritual power, great majestic virtue, great merit, and great supernormal power; who has mastery over immeasurable bases of spiritual power and practices immeasurable bases of spiritual power; who can transform one into many and unite many into one; who, while remaining one, becomes manifest and visible^[09]; who passes unhindered through walls and rocks as though moving through empty space; who dives into the earth as though diving into water and walks upon water as though walking upon land; who sits cross-legged and flies through the air like a soaring bird; who can reach out and touch and grasp the sun and moon, though they possess such great spiritual power, great merit, and great supernormal power;

and whose body reaches as high as the Brahma heaven.

Venerable Sariputra, such a bhikkhu illuminates the Gosinga Sala Grove."

Venerable Mahamaudgalyayana asked:

"Venerable Sariputra, the senior venerables and I have each spoken according to our own understanding. Now I ask Venerable Sariputra: ‘How delightful is this Gosinga Sala Grove! The moon shines brightly at night, and all the sala trees diffuse a fragrant scent like celestial flowers.’ Venerable Mahakasyapa, what kind of bhikkhu illuminates the Gosinga Sala Grove?"

Venerable Sariputra replied:

"Venerable Maudgalyayana, suppose there is a bhikkhu whose mind is under his command, rather than he being under the mind’s command^[10]. Whatever meditative concentration^[11] he wishes to dwell in, he abides^[12] in that concentration in the morning. If he wishes to abide in a meditative concentration at midday or in the afternoon, he immediately abides in that concentration at midday or in the afternoon.

Venerable Maudgalyayana, it is just as kings and ministers have many garments of brilliant colors: whichever garment they wish to wear in the morning, they take and put on; whichever garment they wish to wear at midday or in the afternoon, they take and put on. Venerable Maudgalyayana, so too, suppose there is a bhikkhu whose mind is under his command, rather than he being under the mind’s command. Whatever meditative concentration he wishes to dwell in, he abides in that concentration in the morning.

If he wishes to abide in a meditative concentration at midday or in the afternoon, he immediately abides in that concentration at midday or in the afternoon. Venerable Maudgalyayana, such a bhikkhu illuminates the Gosinga Sala Grove."

Venerable Sariputra said:

"Venerable Maudgalyayana, the venerables and I have each spoken according to our own understanding. Venerable Maudgalyayana, let us go together with the venerables to the Buddha, so that we may learn which among the statements just discussed was well spoken."

Then Venerable Sariputra, Venerable Mahamaudgalyayana, Venerable Mahakasyapa, Venerable Mahakatyayana, Venerable Aniruddha, Venerable Revata, and Venerable Ananda all went together to the Buddha. The venerables bowed their heads at the Buddha’s feet and sat to one side. Venerable Ananda also bowed his head at the Buddha’s feet and then withdrew to stand to one side. Venerable Sariputra said:

"Blessed One, early this morning Venerable Maudgalyayana, Venerable Mahakasyapa, Venerable Katyayana, Venerable Aniruddha, Venerable Revata, and Venerable Ananda all came to where I was.

"When I saw the venerables arrive, I said:

"‘Welcome, Ananda! Welcome, Ananda! You are the Blessed One’s attendant, one who understands the meaning and is often praised by the Blessed One and by wise practitioners of the holy life. I now have a question for Venerable Ananda: “How delightful is this Gosinga Sala Grove! The moon shines brightly at night, and all the sala trees diffuse a fragrant scent like celestial flowers.” Venerable Ananda, what kind of bhikkhu illuminates the Gosinga Sala Grove?’

"Venerable Ananda replied: ‘Venerable Sariputra, suppose there is a bhikkhu who is widely learned, has heard much, remembers without forgetting, and amasses what he has heard. He is widely learned in teachings that are excellent in the beginning, excellent in the middle, and excellent in the end, possessing both meaning and expression, complete and pure, and revealing the holy life. He has heard much of such teachings, recited them a thousand times, applied his mind to contemplating them, and penetrated them through insight. He teaches the Dharma concisely and fluently, entirely in accordance with the purpose of eliminating the fetters. Venerable Sariputra, such a bhikkhu illuminates this Gosinga Sala Grove.’"

The Blessed One praised him, saying:

"Excellent! Excellent, Sariputra! What the bhikkhu Ananda said is true and accords with reality. Why is that? Because the bhikkhu Ananda has attained great learning."

Venerable Sariputra said:

"Blessed One, after Venerable Ananda had spoken thus, I then asked: ‘Venerable Revata, Venerable Ananda has spoken according to his own understanding. Now I ask Venerable Revata: “How delightful is this Gosinga Sala Grove! The moon shines brightly at night, and all the sala trees diffuse a fragrant scent like celestial flowers.” Venerable Revata, what kind of bhikkhu illuminates the Gosinga Sala Grove?’

"Venerable Revata replied to me: ‘Venerable Sariputra, suppose there is a bhikkhu who delights in sitting meditation, inwardly cultivates mental tranquility, does not abandon meditation, perfects contemplation, always delights in dwelling in seclusion, and enjoys quiet places. Venerable Sariputra, such a bhikkhu illuminates the Gosinga Sala Grove.’"

The Blessed One praised him, saying:

"Excellent! Excellent, Sariputra! It is just as the bhikkhu Revata said. Why is that? Because the bhikkhu Revata delights in sitting meditation."

Venerable Sariputra said:

"Blessed One, after Venerable Revata had spoken thus, I then asked: ‘Venerable Aniruddha, the bhikkhu Venerable Revata has spoken according to his own understanding. Now I ask Venerable Aniruddha: “How delightful is this Gosinga Sala Grove! The moon shines brightly at night, and all the sala trees diffuse a fragrant scent like celestial flowers.” Venerable Aniruddha, what kind of bhikkhu illuminates the Gosinga Sala Grove?’

"Venerable Aniruddha immediately replied to me: ‘Venerable Sariputra, suppose there is a bhikkhu who has attained the divine eye and perfected the divine eye. With little effort, he can see all within a thousand worlds in an instant. Venerable Sariputra, it is just as a person with good eyesight, standing atop a high tower and looking down upon an open expanse containing a thousand mounds, can see them all in an instant with little effort. Venerable Sariputra, so too, suppose a bhikkhu has attained the divine eye and perfected the divine eye. With little effort, he can see all within a thousand worlds in an instant. Venerable Sariputra, such a bhikkhu illuminates the Gosinga Sala Grove.’"

The Blessed One praised him, saying:

"Excellent! Excellent, Sariputra! It is just as the bhikkhu Aniruddha said. Why is that? Because the bhikkhu Aniruddha has perfected the divine eye."

Venerable Sariputra said:

“Blessed One, after Venerable Anuruddha had spoken thus, I again asked, ‘Venerable Katyayana, the bhikkhu Venerable Anuruddha has spoken according to his own understanding. Now I ask Venerable Katyayana: “How delightful is this Gosinga sala-tree forest! The night is bright with moonlight, and all the sala trees exude a fragrant perfume, like celestial flowers.” Venerable Katyayana, what kind of bhikkhus would illuminate the Gosinga sala-tree forest?’

“Venerable Katyayana then replied to me, ‘Venerable Sariputra, suppose two bhikkhus who are teachers of the Dharma discuss the profound Abhidharma together. Whatever questions are asked, they thoroughly comprehend; the answers they give are lucid, and their exposition of the Dharma is eloquent. Venerable Sariputra, such bhikkhus would illuminate the Gosinga sala-tree forest.’”

The Blessed One praised him, saying:

“Excellent! Excellent, Sariputra! It is just as the bhikkhu Katyayana has said. Why is that? Because the bhikkhu Katyayana is a master in analyzing the Dharma.”

Venerable Sariputra said:

“Blessed One, after Venerable Katyayana had spoken thus, I again asked, ‘Venerable Mahakasyapa, the bhikkhu Venerable Katyayana has spoken according to his own understanding. Now I ask Venerable Mahakasyapa: “How delightful is this Gosinga sala-tree forest! The night is bright with moonlight, and all the sala trees exude a fragrant perfume, like celestial flowers.” Venerable Mahakasyapa, what kind of bhikkhus would illuminate the Gosinga sala-tree forest?’

“Venerable Mahakatyayana then replied to me, ‘Venerable Sariputra, suppose a bhikkhu himself dwells in a secluded place and praises dwelling in secluded places; he himself has few desires and praises having few desires; he himself is content and praises contentment; he himself delights in solitary seclusion and praises solitary seclusion; he himself practices diligently and praises diligent practice; he himself establishes right mindfulness and right knowledge and praises the establishment of right mindfulness and right knowledge; he himself attains concentration and praises the attainment of concentration; he himself possesses wisdom and praises the possession of wisdom; his own taints have been exhausted, and he praises the exhaustion of the taints;

he himself inspires aspiration and brings joy to fulfillment, and praises inspiring aspiration and bringing joy to fulfillment.

Venerable Sariputra, such a bhikkhu would illuminate the Gosinga sala-tree forest.’”

The Blessed One praised him, saying:

“Excellent! Excellent, Sariputra! It is just as the bhikkhu Kasyapa has said. Why is that? Because the bhikkhu Mahakasyapa constantly cultivates the practice of seclusion.”

Venerable Sariputra said:

“Blessed One, after Venerable Mahakasyapa had spoken thus, I again asked, ‘Venerable Maudgalyayana, Venerable Mahakasyapa has spoken according to his own understanding. Now I ask Venerable Maudgalyayana: “How delightful is this Gosinga sala-tree forest! The night is bright with moonlight, and all the sala trees exude a fragrant perfume, like celestial flowers.” Venerable Mahakasyapa, what kind of bhikkhus would illuminate the Gosinga sala-tree forest?’

“Venerable Mahamaudgalyayana then replied to me, ‘Venerable Sariputra, suppose a bhikkhu possesses great bases of spiritual power, great might, great merit, and great supernatural power; has mastery over immeasurable bases of spiritual power and exercises immeasurable bases of spiritual power; can transform one into many and unite many into one; can appear and disappear; can pass unhindered through walls and rocks as though moving through empty space; can sink into the earth as though sinking into water and walk upon water as though walking upon land; can sit cross-legged and fly through the air like a soaring bird; can reach out and touch and grasp the sun and moon, which possess such great spiritual power, great merit, and great supernatural power;

and can extend his body as far as the Brahma heaven.

Venerable Sariputra, such a bhikkhu would illuminate the Gosinga sala-tree forest.’”

The Blessed One praised him, saying:

“Excellent! Excellent, Sariputra! It is just as the bhikkhu Maudgalyayana has said. Why is that? Because the bhikkhu Maudgalyayana possesses great bases of spiritual power.”

Thereupon Venerable Mahamaudgalyayana rose from his seat, bared one shoulder, joined his palms, and said to the Buddha:

“Blessed One, after the venerable ones and I had spoken thus, we said to Venerable Sariputra, ‘Venerable Sariputra, the senior venerable ones and I have each spoken according to our own understanding. Now I ask Venerable Sariputra: “How delightful is this Gosinga sala-tree forest! The night is bright with moonlight, and all the sala trees exude a fragrant perfume, like celestial flowers.” Venerable Mahakasyapa, what kind of bhikkhus would illuminate the Gosinga sala-tree forest?’

“Venerable Sariputra then replied to me, ‘Venerable Maudgalyayana, suppose a bhikkhu can employ his mind freely and is not subject to his mind. Whatever concentration he wishes to abide in, he abides in that concentration in the morning. If he wishes to abide in a concentration at noon or in the evening, he immediately abides in that concentration at noon or in the evening.

Venerable Maudgalyayana, it is like the many brilliantly colored garments of a king and his officials: whichever garment they wish to wear in the morning, they take it and put it on; whichever garment they wish to wear at noon or in the evening, they take it and put it on. Venerable Maudgalyayana, so too, suppose a bhikkhu can employ his mind freely and is not subject to his mind. Whatever concentration he wishes to abide in, he abides in that concentration in the morning.

If he wishes to abide in a concentration at noon or in the evening, he immediately abides in that concentration at noon or in the evening. Venerable Maudgalyayana, such a bhikkhu would illuminate the Gosinga sala-tree forest.’”

The Blessed One praised him, saying:

“Excellent! Excellent, Maudgalyayana! It is just as the bhikkhu Sariputra has said. Why is that? Because the bhikkhu Sariputra can employ his mind freely.”

Thereupon Venerable Sariputra rose from his seat, bared one shoulder, and said to the Buddha:

“Blessed One, after the venerable ones and I had spoken thus, we said, ‘Venerable Maudgalyayana, the venerable ones and I have each presented our own understanding. Venerable Maudgalyayana, let us go together with the venerable ones to the Buddha so that we may learn which of the statements just discussed was well spoken.’ Blessed One, which among us spoke well?”

The Blessed One replied:

“Sariputra, all of you spoke well. Why is that? Because those teachings are precisely what I have taught.

Sariputra, listen as I tell you what kind of bhikkhu would illuminate the Gosinga sala-tree forest. Sariputra, suppose a bhikkhu dwells near a city, town, or village. Early in the morning, he dons his robe, takes his bowl, and enters the village for alms, carefully guarding his bodily conduct, carefully restraining his faculties, and carefully maintaining mindfulness.

After completing his almsround, following the midday meal, he puts away his robe and bowl, washes his hands and feet, places his sitting cloth over his shoulder, and goes to a secluded place, whether beneath a tree or in a quiet spot. He spreads out his nisidana, sits cross-legged, and remains seated until he realizes the exhaustion of the taints; only then does he uncross his legs. He does not uncross his legs until he has realized the exhaustion of the taints.

Sariputra, such a bhikkhu would illuminate the Gosinga sala-tree forest.”

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

Notes:

^[01] Corresponds to Pāli M. 32, Mahā-Gosaṅga-suttaṃ. Compare Chinese 125 (37.3).

^[02] Bạt-kì-sấu 跋 耆 瘦; see the note below. See Sutra 142.

^[03] Ox-Horn Sāla Grove 牛 角 娑 羅 林; Pāli: Gosiṅgasālavanadāya, a forest near Nādika in the land of the Vajjīs, which the Chinese transliterates as Bạt-kì-sấu: Vajjīsu, among the Vajjīs.

^[04] The renowned elder disciples (abhiññātehi abiññātehi therehi sāvakehi): Venerable Sāriputta, Venerable Mahā-Moggallāna, Venerable Mahā-Kassapa, Venerable Mahā-Kaccayāna (not listed in the Pāli recension), Venerable Anuruddha, Venerable Revata, and Venerable Ānanda.

^[05] Seated meditation 燕 坐; sitting in a secluded place. Pāli: patisallāna.

^[06] Inwardly cultivating serenity 內 行 止. Pāli: ajjhattaṃ cetosamathānuyutto.

^[07] This should be understood as “a little effort.”

^[08] This refers to a forest-dwelling bhikkhu who practices the observance of living only in the forest. Pāli: araññaka.

^[09] Chinese: “one dwells as one, with knowledge and vision” 一 則 住 一 有 知 有 見. The meaning is unclear. Tập Dị (ibid.): either concealed or manifest. Pāli: āvibhāvaṃ tirobhāvaṃ.

^[10] Pāli: cittaṃ vasaṃ vatteti, no... cittassa vasena vatteti (the bhikkhu masters the mind and is not mastered by the mind).

^[11] Chinese: abiding in serenity 住 止; Pāli: vihārasamāpattiyā. In the Chinese recension, samāpatti (meditative attainment, or equal attainment) is understood as samatha, serenity.

^[12] Chinese: wandering 遊 行; Pāli: viharati, to dwell or live somewhere; this Chinese recension often translates it as “wander” or “go wandering.”

185. DISCOURSE ON THE OX-HORN SĀLA GROVE (II)^[1]

Thus have I heard:

At one time the Buddha was wandering in Nāmaṇḍikā^[02] and staying at the Gijjhaka monastery^[03].

Then, when the night had passed, early in the morning the Blessed One put on his robe, took his bowl, and entered Nāmaṇḍikā for alms. After his meal, in the afternoon, he went to the Ox-Horn Sāla Grove^[04]. Three clansmen were dwelling there together: Venerable Anuruddha, Venerable Nandiya, and Venerable Kimbila^[05].

The three venerable ones followed this practice. Whoever returned first from the alms round prepared the beds, drew water, brought out the foot-washing vessel, and set out the foot-washing stool, foot towel, water jar, and basin. If he could finish all the food he had received, he ate it.

If any remained, he placed it in a container, covered it securely, and stored it away. After eating, he put away his bowl, washed his hands and feet, placed his sitting cloth over his shoulder, entered the dwelling, and sat in meditation. Whoever returned later from the alms round ate all the food he had received if he could.

If it was insufficient, he took out the food left by the one who had returned before him and ate until satisfied. If any still remained, he discarded it on clean ground or in water containing no living creatures. He then washed the other’s container, wiped it thoroughly clean, and hung it to one side; put the bedding in order; picked up the foot-washing stool; gathered the foot towel; put away the foot-washing vessel, water jar, and basin; cleaned the dining hall; then put away his robe and bowl, washed his hands and feet, placed his sitting cloth over his shoulder, entered the dwelling, and sat in meditation.

After sitting until late in the day, whichever venerable one rose first from meditation, if he saw that the water jar and foot-washing basin were empty, would go and fetch water. If he could carry it alone, he did so. If not, he beckoned to another bhikkhu, and the two carried it together, each taking one side, without speaking to or questioning one another.

Every five days they assembled, either to discuss the Dharma or to maintain the noble silence.

Now the forest keeper saw the Blessed One approaching from afar. He went to stop him and rebuked him, saying:

“Ascetic! Ascetic! Do not enter this forest. Why? At present three clansmen are dwelling in this forest: Venerable Anuruddha, Venerable Nandiya, and Venerable Kimbila. If they see you, they will surely be displeased.”

The Buddha said:

“Forest keeper, if they see me, there will be nothing displeasing to them.”

Then Venerable Anuruddha saw the Blessed One approaching from afar and immediately rebuked the forest keeper:

“Forest keeper, do not obstruct the Blessed One. Forest keeper, do not rebuke the Well-Gone One. Why? It is my Teacher, the Blessed One, who has come; it is my Well-Gone One who has come.”

Venerable Anuruddha then went out to welcome the Blessed One and received his robe and bowl. Venerable Nandiya and Venerable Kimbila prepared a seat, and Venerable Kimbila went to fetch water.

After washing his hands, the Blessed One sat down upon the prepared seat. When seated, he asked:

“Anuruddha, do you always dwell at ease, without any want?”

Venerable Anuruddha replied:

“Blessed One, I always dwell at ease, without any want.”

The Blessed One asked further:

“Anuruddha, how do you dwell at ease, without any want?”

Venerable Anuruddha replied:

“Blessed One, I think that it is a good gain and a great blessing for me that I practice together with such companions in the holy life. Blessed One, toward these companions in the holy life I always cultivate bodily actions of loving-kindness, both openly and privately; and I likewise cultivate verbal actions of loving-kindness and mental actions of loving-kindness, both openly and privately. Blessed One, I think to myself, ‘Now let me relinquish my own mind and follow the minds of these worthy ones.’ Then I relinquish my own mind and follow the minds of these worthy ones. Never has anything arisen that was contrary to my wishes. Blessed One, it is in this way that I always dwell at ease, without any want.”

The Buddha questioned Venerable Nandiya, who answered in the same way. The Buddha then asked Venerable Kimbila:

“Do you always dwell at ease, without any want?”

Venerable Kimbila replied:

“Blessed One, I always dwell at ease, without any want.”

The Buddha asked further:

“Kimbila, how do you always dwell at ease, without any want?”

Venerable Kimbila replied:

“Blessed One, I think that it is a good gain and a great blessing for me that I practice together with such companions in the holy life. Blessed One, toward these companions in the holy life I always cultivate bodily actions of loving-kindness, both openly and privately; and I likewise cultivate verbal actions of loving-kindness and mental actions of loving-kindness, both openly and privately. Blessed One, I think to myself, ‘Now let me relinquish my own mind and follow the minds of these worthy ones.’ Then I relinquish my own mind and follow the minds of these worthy ones. Never has anything arisen that was contrary to my wishes. Blessed One, it is in this way that I always dwell at ease, without any want.”

The Blessed One praised them, saying:

“Excellent! Excellent! Anuruddha, you always dwell together in harmony and ease, without dispute, of one mind, under one teacher, mingling like milk and water. But have you attained any superhuman state, any distinction in knowledge and vision, and a blissful meditative abiding^[06]?”

Venerable Anuruddha replied:

“Blessed One, it is indeed so. We always dwell together in harmony and ease, without quarreling, of one mind, under one teacher, mingling like milk and water. We have attained a superhuman state, a distinction in knowledge and vision, and a blissful meditative abiding. Blessed One, secluded from sensual desire and unwholesome states, and so on, we attain and dwell in the Fourth Dhyāna.

“Blessed One, in this way we dwell together in harmony and ease, without quarreling, of one mind, under one teacher, mingling like milk and water, having attained a superhuman state, a distinction in knowledge and vision, and a blissful meditative abiding.”

The Blessed One praised them, saying:

"Excellent! Excellent, Anuruddha! Beyond this abiding, transcending and surpassing it, is there any further attainment of a superior person, any higher distinction in peaceful and blissful abiding?"

The Venerable Anuruddha said to the Buddha:

"Blessed One, beyond this abiding, transcending and surpassing it, there is a further attainment of a superior person, a higher distinction in peaceful and blissful abiding. Blessed One, with a mind accompanied by loving-kindness, I pervade one direction, attain, and abide therein. In the same way, with a mind accompanied by loving-kindness, I pervade the second direction, the third direction, the four intermediate directions, above and below—free from fetters, enmity, anger, and contention, vast and boundless, well cultivated and immeasurable—pervading the entire world, attaining, and abiding therein.

In the same way, with minds of compassion and sympathetic joy, and with a mind accompanied by equanimity—free from fetters, enmity, anger, and contention, vast and boundless, well cultivated and immeasurable—I pervade the entire world, attain, and abide therein.

"Blessed One, beyond this abiding, transcending and surpassing it, there is a further attainment of a superior person, a higher distinction in peaceful and blissful abiding."

The Blessed One praised him, saying:

"Excellent! Excellent, Anuruddha! Beyond this abiding, transcending and surpassing it, is there any further attainment of a superior person, any higher distinction in peaceful and blissful abiding?"

The Venerable Anuruddha said to the Buddha:

"Blessed One, beyond this abiding, transcending and surpassing it, there is a further attainment of a superior person, a higher distinction in peaceful and blissful abiding. Blessed One, having completely transcended all perceptions of form, we enter the sphere of neither-perception-nor-non-perception, attain, and abide therein.

"Blessed One, beyond this abiding, transcending and surpassing it, there is a further attainment of a superior person, a higher distinction in peaceful and blissful abiding."

The Blessed One praised him, saying:

"Excellent! Excellent, Anuruddha! Beyond this abiding, transcending and surpassing it, is there any further attainment of a superior person, any higher distinction in peaceful and blissful abiding?"

The Venerable Anuruddha said to the Buddha:

"Blessed One, beyond this abiding, transcending and surpassing it, there is a further attainment of a superior person, a higher distinction in peaceful and blissful abiding. Blessed One, we have attained the bases of spiritual power, the knowledge of the divine ear, the knowledge of others’ minds, the knowledge of former lives, and the knowledge of the death and rebirth of beings. Our taints have been exhausted, and we are liberated in mind and liberated through wisdom. In this very life, we have personally known, directly awakened to, and personally realized this; we have attained and abide therein, 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.’

"Blessed One, beyond this abiding, transcending and surpassing it, there is a further attainment of a superior person, a higher distinction in peaceful and blissful abiding."

The Blessed One praised him, saying:

"Excellent! Excellent, Anuruddha! Beyond this abiding, transcending and surpassing it, is there any further attainment of a superior person, any higher distinction in peaceful and blissful abiding?"

The Venerable Anuruddha said to the Buddha:

"Blessed One, beyond this abiding, transcending and surpassing it, there is no further attainment of a superior person, no higher distinction in peaceful and blissful abiding."

The Blessed One then thought: "The abiding place of these sons of noble families is peaceful and delightful. Today I shall teach them the Dharma."

Having thought thus, the Blessed One taught the Dharma to the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimbila, inspiring their aspiration and bringing them to joyful fulfillment. After teaching them the Dharma through innumerable skillful means, inspiring their aspiration and bringing them to joyful fulfillment, he rose from his seat and departed.

The Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimbila accompanied the Blessed One for some distance and then returned to their dwelling.

The Venerable Nandiya and the Venerable Kimbila praised the Venerable Anuruddha, saying:

"Excellent! Excellent, Venerable Anuruddha! We had never before heard the Venerable Anuruddha express such meanings and principles. We possess such great spiritual powers, great majesty, great merit, and great miraculous might, yet the Venerable Anuruddha praised us so highly in the presence of the Blessed One."

The Venerable Anuruddha praised the Venerable Nandiya and the Venerable Kimbila, saying:

"Excellent! Excellent, Venerable Ones! I too had never before heard that you possessed such great spiritual powers, great majesty, great merit, and great miraculous might. But for a long time, with my own mind I have known your minds and known that you possess great spiritual powers, great majesty, great merit, and great miraculous might. Therefore, I spoke of you in this way before the Blessed One.

At that time, a Long-Ghost deity^[07], exquisitely formed and magnificently radiant, came to the Buddha at the end of the night, as dawn was breaking. Bowing his head at the Buddha’s feet, he withdrew and stood to one side, saying to the Blessed One:

"Great Seer, the people of the land of the Vajjis have gained great benefit because the Blessed One and these three sons of noble families—the Venerable Anuruddha, Nandiya, and Kimbila—are dwelling there."

The earth deities heard the Long-Ghost deity’s words and raised a mighty cry:

"Great Seer, the people of the land of the Vajjis have gained great benefit because the Blessed One and these three sons of noble families—the Venerable Anuruddha, Nandiya, and Kimbila—are dwelling there." Hearing the mighty cry of the earth deities, the deities of the firmament, the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Yama Heaven, the Tusita Heaven, the Heaven of Delight in Creation, and the Heaven of Mastery over Others’ Creations caused the sound, in an instant, to reach the Brahma Heaven: "Great Seer, the people of the land of the Vajjis have gained great benefit because the Blessed One and these three sons of noble families—the Venerable Anuruddha, Nandiya, and Kimbila—are dwelling there."

The Blessed One said:

"It is indeed so, Long-Ghost deity. The people of the land of the Vajjis have gained great benefit because the Blessed One and these three sons of noble families—the Venerable Anuruddha, Nandiya, and Kimbila—are dwelling there.

"Long-Ghost deity, after the earth deities heard your words, they raised the mighty cry: ‘Great Seer, the people of the land of the Vajjis have gained great benefit because the Blessed One and these three sons of noble families—the Venerable Anuruddha, Nandiya, and Kimbila—are dwelling there.’ Following the mighty cry of the earth deities, the deities of the firmament, the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Yama Heaven, the Tusita Heaven, the Heaven of Delight in Creation, and the Heaven of Mastery over Others’ Creations caused the sound, in an instant, to reach the Brahma Heaven: ‘Great Seer, the people of the land of the Vajjis have gained great benefit because the Blessed One and these three sons of noble families—the Venerable Anuruddha, Nandiya,

and Kimbila—are dwelling there.’

"Long-Ghost deity, if the three noble families from which these three noble sons came recall how they shaved off their hair and beards, donned the kasaya robes, faithfully renounced the household life, lived without a home, went forth, and trained in the Way, those three noble families will recollect the causes, conditions, and virtuous conduct of their three sons. They too will gain great benefit, peace, and happiness for a long time. And if the inhabitants of villages and settlements, devas, Maras, Brahmas, sramanas, brahmins, and beings from humans up to the heavens recollect the causes, conditions, and virtuous conduct of those three sons of noble families, they too will gain great benefit, peace, and happiness for a long time.

“Dīgha Yakkha, those three sons of noble families possess such great bases of spiritual power, such great majestic virtue, such great blessings, and such great spiritual might.”

Thus did the Buddha teach. After the three sons of noble families and Dīgha Yakkha heard what the Buddha had taught, they rejoiced and respectfully practiced it.

Notes:

^[01] Corresponds to Pāli M.31 Cūḷagosiṅga-suttaṃ.

^[02] Na-ma-đề-sấu 那 摩 提 瘦. Pāli: Nadika, or Natika, in the land of the Vajjis, situated between Ketigāma and Vesali. According to the Chinese transcription, for which the Pāli equivalent may be Nadikesu, “among the Nadikas,” this appears to have been a tribe rather than a place-name.

^[03] Kiền-kì Monastery 犍 祁 精 舍. Pāli: Giñjakāvasatha (the Brick Hall), a brick monastery that the people of the region

^[04] See the note to Sūtra No. 184 above.

^[05] Anuruddha, Nandiya, and Kimbila were all members of the Sakya clan and went forth together when the Buddha returned to visit Kapilavatthu.

^[06] Sai giáng an lạc trụ chỉ 差 降 安 樂 住 止. Pāli: phāsuvihāro, dwelling happily and comfortably. See also the final passage of Sūtra No. 77.

^[07] Dīgha Yakkha 長 鬼 天; Pāli: Dīgho parajano yakkho, a yakkha named Dīgha (“long”).

186. THE SŪTRA ON INVESTIGATION^[1]

Thus have I heard:

At one time the Buddha was wandering in the land of the Kurus, staying at Kammāsadhamma, a town of the Kurus.^[02]

At that time the Blessed One addressed the bhikkhus:

“Depending upon one’s own mind, while not knowing another person’s mind and understanding as it truly is,^[03] one cannot know the Blessed One’s perfect awakening. How, then, should one investigate^[04] the Tathagata^[05]?”

The bhikkhus then said to the Blessed One:

“Blessed One, the Blessed One is the root of the Dharma, the Blessed One is the master of the Dharma, and the Dharma originates from the Blessed One. We earnestly beseech you to teach it. Having heard it, we shall fully comprehend its meaning.”

The Buddha then said:

“Bhikkhus, listen carefully and reflect well. I shall explain this fully for you.”

The bhikkhus respectfully listened.

The Blessed One said:

“Depending upon one’s own mind, while not knowing another person’s mind and understanding as it truly is, one must investigate the Tathagata through two kinds of phenomena: forms cognized by the eye and sounds heard by the ear.

“Are defiled qualities cognized by the eye and ear present or absent in that Venerable One?^[06] Upon investigating, one knows that defiled qualities cognized by the eye and ear are absent in that Venerable One. If they are absent, one must investigate further.

“Are mixed qualities cognized by the eye and ear^[07] present or absent in that Venerable One? Upon investigating, one knows that mixed qualities cognized by the eye and ear are absent in that Venerable One. If they are absent, one must investigate further.

“Are pure qualities cognized by the eye and ear present or absent in that Venerable One? Upon investigating, one knows that pure qualities cognized by the eye and ear are present in that Venerable One. If they are present, one must investigate further.

“Has that Venerable One practiced those qualities for a long time, or has he practiced them only temporarily? Upon investigating, one knows that the Venerable One has practiced those qualities for a long time, not merely temporarily. If he practices them continually, one must investigate further.

“Does that Venerable One^[08] enter this meditation for honor and gain, or not for honor and gain? Upon investigating, one knows that the Venerable One enters this meditation not because of misfortune.^[09]

“If someone should say, ‘That Venerable One delights in spiritual practice^[10] not out of fear; free from sensual desire, he does not engage in sensual pleasures, for sensual desire has been utterly extinguished,’ one should ask him, ‘Venerable sir, through what conduct, through what ability, and through what wisdom can you rightly judge for yourself: “That Venerable One delights in spiritual practice not out of fear; free from sensual desire, he does not engage in sensual pleasures, for sensual desire has been utterly extinguished”?’ If that person replies, ‘I do not know his mind, nor do I know this through any other circumstance.

But whether that Venerable One dwells alone, remains among the great assembly, or is in the midst of a gathering where there may be a Well-Gone One or those instructed by a Well-Gone One,^[12] a leader of a school, or one seen amid objects of sensual desire,^[13] Venerable sir, I myself still do not thereby understand him.^[14] I heard and directly received this from that Venerable One himself: “I delight in spiritual practice not out of fear; free from sensual desire, I do not engage in sensual pleasures, for sensual desire has been utterly extinguished.” Venerable sir, it is through such conduct, such ability, and such wisdom that I rightly judge for myself and say: “That Venerable One delights in spiritual practice not out of fear;

free from sensual desire, he does not engage in sensual pleasures, for sensual desire has been utterly extinguished.”’

“Furthermore, one must question the Tathagata: ‘If there are defiled qualities cognized by the eye and ear, is there an instance in which those qualities have been extinguished without remainder? If there are mixed qualities cognized by the eye and ear, is there an instance in which those qualities have been extinguished without remainder? If there are pure qualities, is there an instance in which those qualities have been extinguished without remainder?’ The Tathagata then answers that person: ‘If there are defiled qualities cognized by the eye and ear, there is an instance in which these qualities have been extinguished without remainder. If there are mixed qualities cognized by the eye and ear, there is an instance in which these qualities have been extinguished without remainder.’

“If there are defiled qualities cognized by the eye and ear, the Tathagata has extinguished and eliminated them, uprooted them completely, so that they will never arise again. If there are mixed qualities cognized by the eye and ear, the Tathagata has extinguished and eliminated them, uprooted them completely, so that they will never arise again. If there are pure qualities, then through such pure qualities, such a sphere, and such a path of the śramaṇa, I, being thus, have accomplished this true Dharma and discipline.

“A disciple endowed with serene faith comes to visit the Tathagata, attends upon the Tathagata, hears the Dharma from the Tathagata, and is taught the Dharma by the Tathagata—a Dharma ever more exalted, ever more subtle and wondrous, skillfully severing the dark and the bright. After the Tathagata has taught him the Dharma—a Dharma ever more exalted, ever more subtle and wondrous, skillfully severing the dark and the bright—and after hearing it in this manner, he thoroughly knows^[15] a certain teaching, attains the ultimate realization of the teachings, and acquires serene faith in the Blessed One, knowing: ‘The Blessed One is the Perfectly Awakened One.’”

"Here, he should further be asked, ‘Venerable sir, by what conduct, by what power, and by what wisdom have you been able to fully understand this one Dharma, attain the ultimate among all dharmas, and gain serene confidence in the Blessed One, knowing, “The Blessed One is the Perfectly Enlightened One”?’ He will answer thus, ‘Venerable sir, I do not know the mind of the Blessed One, nor do I know this through any other circumstance.

It is on account of the Blessed One that I possess such serene confidence. The Blessed One taught me the Dharma—teachings ever more sublime, teachings ever more wondrous, skillfully distinguishing and eliminating what is dark and what is bright. Venerable sir, as the Blessed One taught me the Dharma, I listened accordingly.

The Tathagata taught me the Dharma—teachings ever more sublime, teachings ever more wondrous, skillfully distinguishing and eliminating what is dark and what is bright—and after listening accordingly, I fully understood this one Dharma, attained the ultimate among all dharmas, and gained serene confidence in the Blessed One, knowing, “The Blessed One is the Perfectly Enlightened One.” Venerable sir, it was through such conduct, such power, and such wisdom that I came to fully understand this one Dharma, attain the ultimate among all dharmas, and gain serene confidence in the Blessed One, knowing, “The Blessed One is the Perfectly Enlightened One.”’

"If anyone possesses such conduct and such power, and has deeply planted the roots of serene confidence in the Tathagata, so that the faculty of faith is firmly established, this is called faith conjoined with unshakable knowledge, for its roots have been seen. No ascetic, brahmin, deva, Mara, Brahma, or any other being in the world can take it away. Thus should the Tathagata be investigated. Thus should the Tathagata be rightly understood."

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

^[01] Corresponds to Pāli, M. 47, Vīmaṃsaka-suttaṃ.

^[02] Kuru, see sutras 177 and 175.

^[03] Compare Pāli: Vīmaṃsakena bhikkhunā parassa cetopariyāyam ājānantena, "A scrutinizing bhikkhu who wishes to know the disposition (cetopariyāyam) of another."

^[04] Seeking understanding 求 解. Pāli: samannesanā.

^[05] General meaning: How can one know whether the Tathagata is the Perfectly Enlightened One?

^[06] The Pāli text reads: in the Tathagata.

^[07] Dharmas that are mixed, containing both purity and defilement. Pāli: vītimissā cakkhusotaviññeyyā dhammā.

^[08] In the Chinese text, "that Venerable One" in the preceding passage is "the Tathagata" in the Pāli text; for "that Venerable One" in this passage, the Pāli reads: ñattajjhāpanno āyasmā bhikkhu, "this renowned venerable bhikkhu."

^[09] The Pāli text: investigate whether any danger arises for this renowned Venerable One, and know that it does not.

^[10] Chinese: delighting in conduct 樂 行; Pāli: uparata, peaceful or composed, self-restrained.

^[11] Pāli: vitarāgattā kāme na sevati khayā rāgassā ti, he does not pursue sensual pleasures, because he is free from desire and desire has been completely extinguished.

^[12] Well-gone, transformed by the Well-Gone One 善 逝 為 善 逝 所 化. Pāli: ye ca tattha sugatā ye ca tattha duggatā, "those there who are well-conducted or ill-conducted." Sugatā and duggatā mean those who are happy or wretched (of good conduct or bad conduct); here, Sugatā is not an epithet of the Buddha such as is commonly found among the ten epithets of the Buddha.

^[13] Visible because of food 因 食 可 見, appearing through eating. Pāli: ye ca idhekacce āmisesu sandissati, some people here are drawn toward sensual objects. The Chinese text understands sandissati (are drawn toward) as "are seen" (可見), deriving it from the verbal root passati (to see).

^[14] I myself do not know 我 不 自 知. Pāli: nāyasmā taṃ tena avajānāti, that Venerable One does not therefore despise that person.

^[15] Chinese: knowing and eliminating 知 斷; Pāli: abhiññāya.