中阿含經

194. THE DISCOURSE ON BHADDĀLI^[1]

Thus have I heard:

At one time the Buddha was sojourning in the country of Śrāvastī, in Jeta Grove, Anāthapiṇḍika’s Park, together with the great community of bhikṣus, observing the rains retreat.

At that time the Blessed One addressed the bhikṣus:

“Bhikṣus, I eat only at a single sitting ^[02]. Because I eat only at a single sitting, I am free from striving and craving, without illness; my body is light and at ease, my strength is robust, and I dwell in peace and happiness. You too should eat only at a single sitting. Because you eat only at a single sitting, you will be free from striving and craving, without illness; your bodies will be light and at ease, your strength robust, and you will dwell in peace and happiness.”

At that time Venerable Bhaddāli ^[03], who was also among the assembly, rose from his seat, bared one shoulder of his robe, joined his palms toward the Buddha, and said:

“Blessed One, I am unable to undertake eating only at a single sitting. Why is that? If I were to eat only at a single sitting, it would be as though I had left a task unfinished; I would feel distressed and remorseful at heart. Blessed One, for this reason I am unable to undertake eating only at a single sitting.”

The Blessed One said:

“Bhaddāli, when I accept an invitation, you may accompany me. If I permit you to take away some of the food offered at that invitation, while still eating only at a single sitting, you could live at ease in this way ^[04].”

Venerable Bhaddāli again said:

“Blessed One, even so, I am unable to undertake eating only at a single sitting. Why is that? If I were to eat only at a single sitting, it would be as though I had left a task unfinished; I would feel distressed and remorseful at heart. Blessed One, for this reason I am unable to undertake eating only at a single sitting.”

The Blessed One said to the bhikṣus as many as three times:

“I eat only at a single sitting. Because I eat only at a single sitting, I am free from striving and craving, without illness; my body is light and at ease, my strength is robust, and I dwell in peace and happiness. You too should train in eating only at a single sitting. Because you eat only at a single sitting, you will be free from striving and craving, without illness; your bodies will be light and at ease, your strength robust, and you will dwell in peace and happiness.”

As many as three times, Venerable Bhaddāli also rose from his seat, bared one shoulder of his robe, joined his palms toward the Blessed One, and said:

“Blessed One, I am unable to undertake eating only at a single sitting. Why is that? If I were to eat only at a single sitting, it would be as though I had left a task unfinished; I would feel distressed and remorseful at heart. Blessed One, for this reason I am unable to undertake eating only at a single sitting.”

As many as three times, the Blessed One also said:

“Bhaddāli, when I accept an invitation, you may accompany me. If I permit you to take away some of the food offered at that invitation, while still eating only at a single sitting, you could live at ease in this way.”

For the third time, Venerable Bhaddāli also said:

“Blessed One, even so, I am unable to undertake eating only at a single sitting. Why is that? If I were to eat only at a single sitting, it would be as though I had left a task unfinished; I would feel distressed and remorseful at heart. Blessed One, for this reason I am unable to undertake eating only at a single sitting.”

The Blessed One then established for the community of bhikṣus the precept of eating at a single sitting ^[05]. All the bhikṣus accepted and observed the training rule and the subtle teachings within the Blessed One’s domain. Venerable Bhaddāli alone declared himself unable to undertake it, rose from his seat, and departed. Why was this? Because he did not train in the complete precepts ^[06] and the subtle teachings within the Blessed One’s domain. Throughout that rains retreat, Venerable Bhaddāli then kept himself apart and did not meet the Blessed One. Why was this? Because he did not train in the complete precepts and the subtle teachings within the Blessed One’s domain.

On one occasion, the bhikṣus were making a robe for the Buddha, so that after the three-month rains retreat in the country of Śrāvastī, when the robe had been sewn and finished, the Blessed One would gather up his robes, take his bowl, and journey among the people. Venerable Bhaddāli heard that the bhikṣus were making a robe for the Buddha, so that after the three-month rains retreat in the country of Śrāvastī, when the robes had been sewn and finished, the Blessed One would gather up his robes, take his bowl, and journey among the people. Having heard this, Venerable Bhaddāli went to where the bhikṣus were. Seeing Venerable Bhaddāli approaching from afar, the bhikṣus said:

“Venerable Bhaddāli, you should know that we are making a robe here for the Blessed One, so that after the three-month rains retreat in the country of Śrāvastī, when the robe has been sewn and finished, the Blessed One will gather up his robes, take his bowl, and journey among the people. Bhaddāli, conduct yourself well in this matter, lest you later encounter much trouble.”

After hearing these words, Venerable Bhaddāli went to the Buddha, bowed his head at the Buddha’s feet, and said:

“Blessed One, I have indeed erred! I have indeed erred! I was foolish, deluded, ignorant, and unwholesome. Why is that? The Blessed One established for the community of bhikṣus the precept of eating at a single sitting. All the bhikṣus accepted and observed the training rule and the subtle teachings within the Blessed One’s domain. I alone declared myself unable to undertake it, rose from my seat, and departed. Why was this? Because I did not train in the complete precepts and the subtle teachings within the Blessed One’s domain.”

The Blessed One said:

“Bhaddāli, did you not know at that time: ‘A great many bhikṣus and bhikṣuṇīs are observing the rains retreat in the country of Śrāvastī. They know me ^[07] and see me, and they will say, “There is a bhikṣu named Bhaddāli, a disciple of the Blessed One, who does not train in the complete precepts and the subtle teachings within the Blessed One’s domain”’? Bhaddāli, did you not know at that time that this would occur?

“Bhaddāli, did you not know at that time: ‘A great many upāsakas and upāsikās in the country of Śrāvastī know me and meet me, and they will say, “There is a bhikṣu named Bhaddāli, a disciple of the Blessed One, who does not train in the complete precepts and the subtle teachings within the Blessed One’s domain”’? Bhaddāli, did you not know at that time that this would occur?

“Bhaddāli, did you not know at that time: ‘A great many ascetics and brahmins of other teachings are observing the rains retreat in the country of Śrāvastī. They know me and see me, and they will say, “There is a bhikṣu named Bhaddāli, a disciple of the ascetic Gautama, a renowned and virtuous one, yet he does not train in the complete precepts and the subtle teachings within the Blessed One’s domain”’? Bhaddāli, did you not know at that time that this would occur?

“Bhaddāli, if there were a bhikṣu who had attained liberation in both ways ^[08], and I said to him, ‘Descend into the muddy pool!’ ^[09]—Bhaddāli, what do you think? Having been instructed by me in this way, could that bhikṣu remain standing still or withdraw elsewhere?”

Venerable Bhaddāli replied:

“No, Blessed One.”

The Blessed One said:

“Bhaddāli, suppose he were not a bhikkhu liberated in both ways, but were a bhikkhu liberated by wisdom ^[10]; or suppose he were not a bhikkhu liberated by wisdom, but were a body-witness ^[11]; or suppose he were not a body-witness, but had attained right view ^[12]; or suppose he had not attained right view, but were liberated through faith ^[13]; or suppose he were not liberated through faith, but were a follower of the Dharma ^[14]; or suppose he were not a follower of the Dharma, but were a follower of faith ^[15], and I said to that bhikkhu, ‘Go down into the mud.’ Bhaddāli, what do you think? When I instructed that bhikkhu thus, could he remain standing still or turn aside and go elsewhere?”

The Venerable Bhaddāli replied:

“No, Blessed One.”

The Blessed One said:

“Bhaddāli, what do you think? At that time, had you attained the state of a follower of faith, a follower of the Dharma, one who had attained right view, a body-witness, one liberated by wisdom, or one liberated in both ways?”

The Venerable Bhaddāli replied:

“No, Blessed One, I had not.”

The Blessed One said:

“Bhaddāli, at that time were you not like an empty house?”

Then the Venerable Bhaddāli, having been rebuked to his face by the Blessed One, became sorrowful at heart. He bowed his head and remained silent, with no words in his defense, his thoughts confused. After rebuking the Venerable Bhaddāli to his face, the Blessed One, wishing to restore his gladness, said:

“Bhaddāli, at that time you had toward me neither the serenity arising from faith in the Dharma, nor the serenity arising from love of the Dharma, nor the serenity arising from tranquility in the Dharma ^[16]. Why was that? When I established the training rule of eating at one sitting for the community of bhikkhus, all the bhikkhus accepted and observed the training rule and the sublime teachings within the Blessed One’s domain. You alone declared yourself unable to bear it, rose from your seat, and departed. Why was that? Because you did not train in the complete precepts and the sublime teachings within the Blessed One’s domain.”

The Venerable Bhaddāli said:

“It was indeed so. Why was that? When the Blessed One established the training rule for the community of bhikkhus, all the bhikkhus accepted and observed it. I alone declared myself unable to bear it, rose from my seat, and departed. Why was that? Because I did not train in the complete precepts and the sublime teachings within the Blessed One’s domain. May the Blessed One accept my confession. I have seen my fault and shall repent of it myself; from now on I shall guard against committing it again.”

The Blessed One said:

“Bhaddāli, in this matter you were indeed foolish, deluded, ignorant, and unskillful. Why was that? When I established the training rule of eating at one sitting for the community of bhikkhus, all the bhikkhus accepted and observed the training rule and the sublime teachings within the Blessed One’s domain. You alone declared yourself unable to bear it, rose from your seat, and departed. Why was that? Because you did not train in the complete precepts and the sublime teachings within the Blessed One’s domain.

“Bhaddāli, when you have committed a fault, have seen it, and have repented of it yourself, you must guard against committing it again in the future. Bhaddāli, this brings benefit, not harm, within the Noble Dharma and discipline. If you have committed a fault, have seen it, and have repented of it yourself, and from now on guard against committing it again, then, Bhaddāli, what do you think?

Suppose there is a bhikkhu who does not train in the complete precepts ^[17]. He dwells in a secluded forest, beneath a tree, or upon a high slope, in a place utterly still and silent, remote from evil, where no people are seen, suitable for sitting quietly. Having gone to dwell in such a secluded place, he practices diligently to attain the higher mind and a pleasant abiding here and now ^[18].

Yet while dwelling in seclusion and practicing diligently in this way, he disparages the Blessed One’s training rule ^[19], misrepresents and disparages the devas and wise practitioners of the holy life, and also misrepresents his own training rule. Having misrepresented the Blessed One’s training rule, misrepresented the devas and wise practitioners of the holy life, and misrepresented his own training rule, gladness does not arise in him.

Because gladness does not arise, joy does not arise; because joy does not arise, his body does not become tranquil; because his body does not become tranquil, he does not experience bliss; because he does not experience bliss, his mind does not become concentrated. Bhaddāli, when the mind of a noble disciple is not concentrated, he cannot see things as they truly are or know things as they truly are.

“Bhaddāli, what do you think? Suppose there is a bhikkhu who trains in the complete precepts and dwells in a secluded forest, deep in the woods, beneath a tree, or upon a high slope, in a place utterly still and silent, remote and free from evil, where no people are seen, suitable for sitting quietly. Dwelling in such a secluded place, he practices diligently to attain the higher mind and a pleasant abiding here and now.

Having dwelt in seclusion and practiced diligently, peacefully, and blissfully, he does not misrepresent the Blessed One’s training rule, nor does he misrepresent the devas and wise practitioners of the holy life, nor does he misrepresent his own training rule. Because he does not misrepresent the Blessed One’s training rule, the devas and wise practitioners of the holy life, or his own training rule, gladness arises in him.

Because gladness arises, joy arises; because joy arises, his body becomes tranquil; because his body becomes tranquil, he experiences bliss; because he experiences bliss, his mind becomes concentrated. Bhaddāli, once the mind of a noble disciple is concentrated, he sees things as they truly are and knows things as they truly are. Having seen things as they truly are and known things as they truly are, secluded from sensual desires and secluded from evil and unskillful states, with applied thought and sustained thought, and with the joy and bliss born of seclusion, he attains and abides in the First Dhyana.

Bhaddāli, at that time he attains the first higher state of mind, a pleasant abiding here and now, obtained easily and without difficulty. He dwells pleasantly, fearless, peaceful, and blissful, advancing toward nirvana. Then, with applied thought and sustained thought having subsided, inwardly tranquil and unified in mind, without applied thought or sustained thought, and with the joy and bliss born of concentration, he attains and abides in the Second Dhyana.

Bhaddāli, at that time he attains the second higher state of mind, a pleasant abiding here and now, obtained easily and without difficulty. He dwells pleasantly, fearless, peaceful, and blissful, advancing toward nirvana. Then, with the fading away of joy, he abides in equanimity, free from craving and seeking nothing, mindful and fully aware, personally experiencing bliss—the state of which the noble ones declare, ‘Equanimous and mindful, one abides in bliss’—and he attains and abides in the Third Dhyana.

Bhaddāli, at that time he attains the third higher state of mind, a pleasant abiding here and now, obtained easily and without difficulty. He dwells pleasantly, fearless, peaceful, and blissful, advancing toward nirvana. Then, with the abandoning of pleasure and pain, and with the previous disappearance of sorrow and joy, neither painful nor pleasant, with mindfulness purified by equanimity, he attains and abides in the Fourth Dhyana.

Bhaddāli, at that time he attains the fourth higher state of mind, a pleasant abiding here and now, obtained easily and without difficulty. He abides fearlessly, peacefully, and blissfully, advancing toward nirvana.”

“With his mind thus concentrated, purified, free from defilement and affliction, pliant, firmly established, and attained to imperturbability, he trains in and realizes the supernormal knowledge of recollecting past lives. From their circumstances and characteristics, he recollects the countless hundreds of thousands of lives he has undergone in the past: one life, two lives, a hundred lives, a thousand lives, eons of formation, eons of dissolution, and countless eons of formation and dissolution.

He knows of those beings whose lives he formerly experienced: ‘There I was born as such a person, with such a name, such a clan, such an identity, such a birth, such food and drink, such experiences of suffering and happiness, such a lifespan, such a period of existence, and such an end of life. Dying there, I was born elsewhere; dying elsewhere, I was born here. In this place I was born with such a name, such a clan, such food and drink, such a death, such a birth, such experiences of suffering and happiness, such a lifespan, such a period of existence, and such an end of life.’ Bhaddali, at that time he attains this first higher knowledge ^[20].

Because he was formerly heedful, delighted in dwelling in seclusion, and practiced diligently, ignorance ceased and knowledge arose; darkness vanished and light appeared; ignorance ceased and higher knowledge arose. That is the realization of the higher knowledge of recollecting past lives ^[21].

“With his mind thus concentrated, free from defilement and affliction, firmly established, and attained to imperturbability, he trains in and realizes the supernormal knowledge of the death and rebirth of beings. With the purified divine eye, surpassing that of ordinary humans, he sees beings dying and being reborn, beautiful or ugly, excellent or inferior, passing to good or bad destinations. He sees, in accordance with their karma, precisely as it truly is: ‘These beings engaged in evil bodily conduct, evil verbal conduct, and evil mental conduct; reviled the noble ones; held wrong views; and acted in accordance with wrong views.

Because of these causes and conditions, upon the breakup of the body and the end of life, they are necessarily born in an evil destination, in hell. These beings engaged in excellent bodily conduct, excellent verbal conduct, and excellent mental conduct; did not revile the righteous; held right view; and acted in accordance with right view. Because of these causes and conditions, upon the breakup of the body and the end of life, they necessarily pass to a good destination and are born in a heavenly realm.’ Bhaddali, at that time he attains this second higher knowledge.

Because he was formerly heedful, delighted in dwelling in seclusion, and practiced diligently, ignorance ceased and knowledge arose; darkness vanished and light appeared; ignorance ceased and higher knowledge arose. That is the realization of the higher knowledge concerning the death and rebirth of beings ^[22].

“With his mind thus concentrated, purified, free from defilement and affliction, firmly established, and attained to imperturbability, he trains in and realizes the supernormal 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; this is the path leading to the cessation of suffering.’ He knows as it truly is: ‘These are the taints; this is the arising of the taints; this is the cessation of the taints; this is the path leading to the cessation of the taints.’ Knowing and seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance.

When liberated, he knows that he is liberated. He 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.’ Bhaddali, at that time he attains this third higher knowledge. Because he was formerly heedful, delighted in dwelling in seclusion, and practiced diligently, ignorance ceased and knowledge arose; darkness vanished and light appeared; ignorance ceased and higher knowledge arose.

That is the realization of the higher knowledge of the destruction of the taints ^[23].”

At that time, Venerable Bhaddali rose from his seat, bared one shoulder, placed his palms together toward the Buddha, and said:

“Blessed One, for what cause and condition, when bhikkhus have alike violated a precept, is disciplinary action difficult in some cases but not difficult in others?”

The Blessed One said:

“Bhaddali, there may be a bhikkhu who frequently violates the precepts. Because he frequently violates the precepts, his fellow practitioners of the holy life reprove him concerning what has been seen, what has been heard, or what has been suspected on the testimony of others. After his fellow practitioners have reproved him concerning what has been seen, what has been heard, or what has been suspected on the testimony of others, he turns the discussion to another matter, to things irrelevant to the issue.

He becomes angry, hostile, enraged, and dissatisfied; he harasses the Sangha and treats the Sangha with contempt, saying, ‘What must I do to make the Sangha rejoice and be pleased?’ He entertains such a thought. Bhaddali, the bhikkhus then think: ‘This venerable one frequently violates the precepts. Because he frequently violates the precepts, his fellow practitioners of the holy life reprove him concerning what has been seen, what has been heard, or what has been suspected on the testimony of others.

After his fellow practitioners have reproved him concerning what has been seen, what has been heard, or what has been suspected on the testimony of others, he turns the discussion to another matter, to things irrelevant to the issue. He becomes angry, hostile, enraged, and dissatisfied; he harasses the Sangha and treats the Sangha with contempt, saying, “What must I do to make the Sangha rejoice and be pleased?”’ Having seen this, they say, ‘Venerable ones, let us examine this matter and cause it to continue for some time ^[24].’

“Or there may be a bhikkhu who frequently violates the precepts. Because he frequently violates the precepts, his fellow practitioners of the holy life reprove him concerning what has been seen, what has been heard, or what has been suspected on the testimony of others. After his fellow practitioners have reproved him concerning what has been seen, what has been heard, or what has been suspected on the testimony of others, he does not turn the discussion to another matter or to things irrelevant to the issue.

He does not become angry or hostile toward the Sangha, nor enraged or dissatisfied; he does not harass the Sangha or treat it with contempt; and he does not say, ‘What must I do to make the Sangha rejoice and be pleased?’ He does not entertain such a thought. Bhaddali, the bhikkhus then think: ‘This venerable one frequently violates the precepts. Because he frequently violates the precepts, his fellow practitioners of the holy life reprove him concerning what has been seen, what has been heard, or what has been suspected on the testimony of others.

After his fellow practitioners have reproved him concerning what has been seen, what has been heard, or what has been suspected on the testimony of others, he does not turn the discussion to another matter or to things irrelevant to the issue. He does not become angry, hostile, enraged, or dissatisfied; he does not harass the Sangha or treat the Sangha with contempt; and he does not say, “What must I do to make the Sangha rejoice and be pleased?”’ Having seen this, they say, ‘Venerable ones, let us examine this matter and cause it to be brought to an end quickly.’ The same applies to violations of minor precepts.”

“Bhaddāli, there may be a bhikkhu who possesses faith, affection, and serenity ^[25]. ‘This bhikkhu still possesses faith, affection, and serenity. If we subject this bhikkhu to harsh discipline, then the faith, affection, and serenity that this Venerable One originally possessed may thereby be extinguished. Let us therefore carefully protect this Venerable One together.’ The bhikkhus then protect him together.

Bhaddāli, it is just as when a man has only one eye: out of sympathy and affection for him, and wishing him welfare and benefit, security and happiness, his relatives and kin carefully protect him together. They do not allow him to suffer from cold or heat, hunger or thirst, illness or sorrow, or both illness and sorrow. They do not allow him to be exposed to dust or smoke, or to both dust and smoke.

Why is this? Because they fear that he might lose his one remaining eye as well. Therefore, his relatives carefully protect him.

Bhaddāli, in the same way, regarding a bhikkhu who has only a little faith, a little affection, and a little serenity remaining, the bhikkhus think: ‘This bhikkhu now has only a little faith, a little affection, and a little serenity. If we subject this bhikkhu to harsh discipline, then the little faith, the little affection, and the little serenity he possesses may thereby be extinguished. Let us protect him together, just as relatives protect a one-eyed man.’”

Then the Venerable Bhaddāli rose from his seat, arranged his robe over one shoulder, joined his palms toward the Buddha, and said:

“Blessed One, through what cause and condition were few training precepts established in former times, yet many bhikkhus accepted, upheld, and practiced them? And through what cause and condition, Blessed One, are many training precepts established today, yet few bhikkhus accept, uphold, and practice them?”

The Blessed One replied:

“Bhaddāli, when the community of bhikkhus had not attained abundant gain, no agreeable phenomena ^[26] arose within the community; but when the community of bhikkhus attained abundant gain, agreeable phenomena arose within the community. Once those agreeable phenomena had arisen, the Blessed One, wishing to eliminate them, established training precepts for his disciples.

“So too, when the community of bhikkhus received praise and grew powerful, there were senior venerable ones who were known to royalty, possessed great merit, and were widely learned ^[27].

“Bhaddāli, when there were no widely learned persons in the community of bhikkhus, agreeable phenomena did not arise within the community. But when there were widely learned persons in the community of bhikkhus, agreeable phenomena arose within the community. Because those agreeable phenomena had arisen, the Blessed One, wishing to eliminate them, established training precepts for his disciples.

“Bhaddāli, I did not establish training precepts for my disciples in order to eliminate the taints in the present. Rather, I established training precepts for my disciples in order to eliminate the taints in future lives. Bhaddāli, therefore, it was for the elimination of the taints that I established training precepts for my disciples when they came to receive my instruction.

“Bhaddāli, formerly I taught the bhikkhus the Dharma by means of a simile concerning a thoroughbred horse ^[28]. Do you remember the cause and condition involved in that?”

The Venerable Bhaddāli said:

“Blessed One, there was a cause for it. Why is this? The Blessed One established the precept of eating at one sitting for the community of bhikkhus. All the bhikkhus accepted the training precept and the sublime teachings within the Blessed One’s domain. I alone declared that I was incapable of observing it, rose from my seat, and departed, because I did not follow the complete discipline and the sublime teachings within the Blessed One’s domain. Blessed One, this is what is meant by saying that there was a cause for it.”

The Blessed One again said to the Venerable Bhaddāli:

“That was not the only cause. Bhaddāli, when I taught the bhikkhus the simile of the purebred horse, you surely did not listen with a unified mind, due reverence, and mindful reflection. Bhaddāli, this is what is meant by saying that there was yet another cause involved.”

Then the Venerable Bhaddāli immediately rose from his seat, arranged his robe over one shoulder, joined his palms toward the Buddha, and said:

“Blessed One, now is truly the right time! Well-Gone One, now is truly the right time! May the Blessed One teach the bhikkhus the simile of the thoroughbred horse. Having heard the Blessed One’s teaching, the bhikkhus will remember it well.”

The Blessed One said:

“Bhaddāli, suppose a skilled horse trainer obtains a fine thoroughbred horse. The skilled trainer first disciplines its mouth. After its mouth has been disciplined, the horse will naturally be displeased by the handling, whether it wishes it or not.

Why is this? Because it has never before been disciplined. Bhaddāli, if the fine thoroughbred horse submits to the trainer’s discipline, then the first stage of training is accomplished.

But the trainer must further discipline it with bit and fetters, and with fetters and bit; he must make it gallop and walk, bring it to a halt when necessary, make it race, and render it fit for the king to ride. Its gait must be unsurpassed and its composure unsurpassed; all its other limbs must likewise be trained to perfection. Naturally, it will be displeased by the handling, whether it wishes it or not.

Why is this? Because it is disciplined repeatedly. Bhaddāli, if the fine thoroughbred horse is disciplined repeatedly by the trainer until its training is complete, it then becomes a trained horse, a well-trained horse, one of supreme and unsurpassed training, of unsurpassed conduct and foremost conduct.

It is then harnessed for the king to ride, eats the king’s grain, and is called a royal horse.

“Bhaddāli, in the same way, if there is a wise and intelligent person accomplished in the ten qualities of one beyond training—from the right view of one beyond training through to the right knowledge of one beyond training—then that person is trained, well trained, supremely trained, and endowed with the foremost and unsurpassed training, unsurpassed tranquility, and foremost tranquility. He has eliminated all crookedness, all defilement, all fear, all delusion, and all flattery. He has stilled all worldly afflictions and purified every impurity. There is nothing further to which he may become attached. He is worthy of reverence, worthy of honor, worthy of offerings, worthy of service, and is a field of merit for all devas and human beings.”

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

Notes:

^[01] Chinese edition, fascicle 51. Corresponds to Pāli M.65, Bhāddāli-suttaṃ. See also No.125 (49.7).

^[02] Eating at one sitting 一 坐 食. This means eating only once each day at midday and remaining seated only once during that meal; if some circumstance requires one to rise before finishing, one does not sit down again to continue eating. This is one of the six practices of pure eating and also one of the twelve dhuta practices. See also the Dharmaguptaka Vinaya 14 (No.1428, Taishō 22, p.660). See note 6 to discourse 193. Pāli: ekāsanabhojana.

^[03] Bhaddāli 跋 陀 和 利. Pāli: Bhaddālī.

^[04] The Pāli says: eating one portion on the spot and taking one portion away. According to the Dharmaguptaka Vinaya (same work and location cited above), an ill bhikkhu may eat several times.

^[05] The Vinaya Piṭaka does not mention the training precept of eating at one sitting, but it does mention successive eating (Pāli: parampara-bhojana).

^[06] Not training in the complete precepts; see note 17 below.

^[07] A hypothetical passage directly quoting Bhaddāli’s words.

^[08] Liberated both ways 俱 解 脫, or liberated in both respects. Pāli: ubhatobhāgavimutta. See Sūtra 195 below.

^[09] The Pāli says: ehi me tvam bhikkhu paṅke sāṅkamo hoti, “Bhikkhu, come, be a bridge over the mud for me.”

^[10] Liberated through wisdom 慧 解 脫. Pāli: Paññāvimutta; see Sūtra 195 below.

^[11] Bodily witness 身 證. Pāli: kāyasakkhin; see Sūtra 195 below.

^[12] One who has attained vision 見 到. Pāli: diṭṭhipatta; see Sūtra 195 below.

^[13] Liberated through faith 信 解 脫. Pāli: saddhāvimutta, same as above.

^[14] Follower of the Dharma 法 行, or one who follows the Dharma. Pāli: dhammānusārin, same as above.

^[15] Follower through faith 信 行, or one who follows through faith. Pāli: saddhāssussārin, same as above.

^[16] Without faith, the Dharma is tranquil 無 信 法 靜 (or 靖); without affection, the Dharma is tranquil 無 愛 法 靖; without contention, the Dharma is tranquil 無 諍 (or 靖) 法 靖. The meaning is unclear. See note 2 in the passage below.

^[17] One who does not fully train in the precepts 不 學 具 戒. Pāli: satthusāsane sikkhāya aparipūrakārī, one whose training in the Teacher’s dispensation is incomplete.

^[18] In the original text: dwelling happily in the present life.

^[19] Compare the Pāli: tassa tathāvūpakaṭṭhassa viharato satthāpi upavadati... devatāpi upavadanti, while that person lives thus in seclusion, the Teacher nevertheless reproaches him... and the devas also reproach him.

^[20] Higher knowledge 明 達, or knowledge, namely the three knowledges. Pāli: tisso vijjā.

^[21] Higher knowledge realized through the knowledge of recollecting past lives 憶 宿 命 智 作 證 明 達, also called the higher knowledge of past lives, or higher knowledge realized through the recollection of former abodes; see Tập Dị Môn Luận 6, Taishō 26, p. 391a. Pāli: pubbenivāsānusatiñāṇaṃ vijjā.

^[22] Higher knowledge realized through the knowledge of birth and death 生 死 智 作 證 明 達, also called realization through the knowledge of death and rebirth; see Tập Dị Môn, same reference as above. Pāli: sattānaṃ cutūpapāte ñāṇaṃ vijjā.

^[23] Higher knowledge realized through the knowledge of the destruction of the taints. Pāli: āsavānaṃ khaye ñāṇaṃ vijjā.

^[24] One should examine it so that it may long endure 當 觀 令 久 住. Pāli: (...) upaparikkhatha (...) na khippameva vūpasameyyā ti, investigate it; do not bring it to an end too quickly.

^[25] Having faith, having affection, having tranquility 有 信 有 愛 有 靖 (or contention 諍?). Pāli: (...) saddāmattakena vahati pemamattakena, “That bhikkhu associates with the Sangha with a little faith and a little affection.” The Chinese version adds “tranquility,” which may be a scribal error for “contention.” This passage may be understood as: “Although the bhikkhu has committed an offense, he still retains a little faith, a little affection, and only a minor contention.”

^[26] Delight in agreeable things 喜 好 法, “fondness for what is good.” Pāli: āsavaṭṭhāniyā dhammā, phenomena that provide a basis for the taints.

^[27] Five circumstances in which phenomena associated with the taints arise within the Sangha: it becomes prosperous, grows large and powerful, gains honor, has respected senior elders, and possesses great learning. Compare the Pāli: saṅgho mahattaṃ patto... lābhaggaṃ patto... yasaggaṃ... bāhusaccau... rattaññutaṃ...

^[28] The Dharma of the Simile of the Purebred Horse 清 淨 馬 喻 法. Pāli: ājāniyasusūpamaṃ dhamma-pariyāyṃ, the Dharma discourse on the simile of the thoroughbred horse.

195. THE SŪTRA OF AŚVAJIT^[1]

Thus have I heard:

At one time, the Buddha was journeying through the country of Kāśī ^[02] together with a great assembly of bhikkhus.

While stopping at a certain place ^[03], the Buddha said to the bhikkhus:

“I eat only one meal a day ^[04]. Having eaten only one meal a day, I am free from striving and seeking, without illness or pain; my body is light, my strength abundant, and I dwell in peace and ease. You too should eat only one meal a day. Having eaten only one meal a day, you will be free from striving and seeking, without illness or pain; your bodies will be light, your strength abundant, and you will dwell in peace and ease.”

At that time, the Blessed One established for the assembly of bhikkhus the precept of eating only one meal a day. The bhikkhus all received, observed, and trained in this precept and in the sublime teachings within the Blessed One’s domain. The Blessed One then traveled by stages to Kālāra ^[05] and stayed in the Śiṃśapā Grove north of Kālāra Village.

At that time in Kālāra there were two bhikkhus, one named Aśvajit and the other Punabbasu ^[06]. These two were the former landholders, monastery stewards, and leaders of their community. They ate in the morning, in the afternoon, in the evening, and after midday. Because they ate in the morning, in the afternoon, in the evening, and after midday, they were free from striving and seeking, without illness or pain; their bodies were light, their strength abundant, and they dwelt in peace and ease. A large number of bhikkhus heard of this and went to the two bhikkhus Aśvajit and Punabbasu, saying to them:

“Aśvajit and Punabbasu, the Blessed One was journeying through the country of Kāśī together with a great assembly of bhikkhus. While stopping at a certain place, he told the bhikkhus: ‘I eat only one meal a day. Having eaten only one meal a day, I am free from striving and seeking, without illness or pain; my body is light, my strength abundant, and I dwell in peace and ease.

You too should eat only one meal a day. Having eaten only one meal a day, you will be free from striving and seeking, without illness or disease; your bodies will be light, your strength abundant, and you will dwell in peace and ease.’ The Blessed One then established this precept for the assembly of bhikkhus, namely, that they should eat only one meal a day. The bhikkhus all received, observed, and trained in this precept and in the sublime teachings within the Blessed One’s domain.

Aśvajit and Punabbasu, you too should eat only one meal a day. Having eaten only one meal a day, you will be free from striving and seeking, without illness or pain; your bodies will be light, your strength abundant, and you will dwell in peace and ease. Do not oppose the Blessed One and the assembly of bhikkhus.”

Upon hearing this, Aśvajit and Punabbasu said:

“Venerable friends, we eat in the morning, in the afternoon, in the evening, and after midday. Having eaten in the morning, in the afternoon, in the evening, and after midday, we are free from striving and seeking, without illness or pain; our bodies are light, our strength abundant, and we dwell in peace and ease. Why should we abandon what we presently have to wait for something in the future?”

They said this three times. The bhikkhus were unable to induce Aśvajit and Punabbasu to abandon their evil, wrong view. They therefore rose from their seats and departed. They went to the Buddha, bowed their heads at his feet, sat to one side, and said:

"Blessed One, here at Kālā there are two bhikkhus, one named Assaji and the other Punabbasu. These two are the former residents of this place, the masters of the monastery, and leaders of the community. They eat in the morning, in the afternoon, in the evening, and after midday.

Because they eat in the morning, in the afternoon, in the evening, and after midday, they are free from exertion and want, without illness, light in body, full of strength, at ease and happy. Blessed One, when we heard this, we went to Assaji and Punabbasu and said: ‘Assaji and Punabbasu, the Blessed One was journeying through the country of Kāsi together with a great community of bhikkhus. While staying at a certain place, he told the bhikkhus: “I eat only one meal a day.

Having eaten only one meal a day, I am free from exertion and want, without illness, light in body, full of strength, at ease and happy. You too should eat only one meal a day. Having eaten only one meal a day, you will be free from exertion and want, without illness, light in body, full of strength, at ease and happy.” The Blessed One then established this rule for the community of bhikkhus: to eat only one meal a day.

The bhikkhus all uphold and train in this rule, together with the wondrous teachings within the Blessed One’s domain. Assaji and Punabbasu, you too should eat only one meal a day. Having eaten only one meal a day, you will be free from exertion and want, without illness, light in body, full of strength, at ease and happy.

Do not oppose the Blessed One and the community of bhikkhus.’

"When Assaji and Punabbasu heard this, they replied to us: ‘Venerable friends, we eat in the morning, in the afternoon, in the evening, and after midday. Having eaten in the morning, in the afternoon, in the evening, and after midday, we are free from exertion and want, without illness, light in body, full of strength, at ease and happy. For what reason should we abandon what is present to await something in the future?’ This happened three times.

"Blessed One, we were thus unable to make Assaji and Punabbasu abandon this evil wrong view, so we rose from our seats and departed."

After hearing this, the Blessed One told a bhikkhu:

"Go to Assaji and Punabbasu and say: ‘Assaji and Punabbasu, the Blessed One summons you.’"

Having heard this, the bhikkhu replied:

"Yes, Blessed One."

He then rose from his seat, bowed his head at the Buddha’s feet, circumambulated him three times, and departed. That bhikkhu went to the two bhikkhus Assaji and Punabbasu and said:

"Assaji and Punabbasu, the Blessed One summons you both."

When Assaji and Punabbasu heard this, they went to the Buddha, bowed their heads in homage at his feet, and sat to one side.

The Blessed One asked:

"Assaji and Punabbasu, did the community of bhikkhus truly say to you: ‘Assaji and Punabbasu, the Blessed One was journeying through the country of Kāsi together with a great community of bhikkhus. While staying at a certain place, he told the bhikkhus: “I eat only one meal a day. Having eaten only one meal a day, I am free from exertion and want, without illness, light in body, full of strength, at ease and happy.

You too should eat only one meal a day. Having eaten only one meal a day, you will be free from exertion and want, without illness, light in body, full of strength, at ease and happy.” The Blessed One then established this rule for the community of bhikkhus: to eat only one meal a day. The bhikkhus all uphold and train in this rule, together with the wondrous teachings within the Blessed One’s domain.

Assaji and Punabbasu, you too should eat only one meal a day. Having eaten only one meal a day, you will be free from exertion and want, without illness, light in body, full of strength, at ease and happy. Do not oppose the Blessed One and the community of bhikkhus’?

"Assaji and Punabbasu, after hearing this, did you then tell the bhikkhus: ‘Venerable friends, we eat in the morning, in the afternoon, in the evening, and after midday. Having eaten in the morning, in the afternoon, in the evening, and after midday, we are free from exertion and want, without illness, light in body, full of strength, at ease and happy. For what reason should we abandon what is present to await something in the future?’ You both spoke thus three times. Assaji and Punabbasu, when the bhikkhus were unable to make you abandon this evil wrong view, did they then rise from their seats and depart? Did this truly happen?"

Assaji and Punabbasu replied:

"Blessed One, it truly happened thus."

The Blessed One said:

"Assaji and Punabbasu, do you understand the Dharma I teach in this way: ‘If someone experiences a pleasant feeling, then after experiencing that pleasant feeling, evil and unwholesome qualities increase while wholesome qualities diminish; and if someone experiences a painful feeling, then after experiencing that painful feeling, evil and unwholesome qualities diminish while wholesome qualities arise and increase’?"

Assaji and Punabbasu replied:

"Indeed, Blessed One. We understand that the Blessed One teaches the Dharma thus: ‘If someone experiences a pleasant feeling, then after experiencing that pleasant feeling, evil and unwholesome qualities increase while wholesome qualities diminish. If someone experiences a painful feeling, then after experiencing that painful feeling, evil and unwholesome qualities diminish while wholesome qualities increase.’"

The Blessed One rebuked Assaji and Punabbasu, saying:

"You are foolish men! How did you come to understand that I teach the Dharma in this way? You are foolish men! From whose mouth did you hear that I teach the Dharma in this way? You are foolish men! I do not teach this in a one-sided manner, yet you have adopted and maintained it one-sidedly. You are foolish men! When the bhikkhus question you, you should answer in accordance with the Dharma: ‘We do not yet know; we shall ask the bhikkhus again.’"

The Blessed One then said to the bhikkhus:

"Do you too understand the Dharma I teach in this way: ‘If someone experiences a pleasant feeling, then after experiencing that pleasant feeling, unwholesome qualities increase while wholesome qualities diminish; and if someone experiences a painful feeling, then after experiencing that painful feeling, unwholesome qualities diminish while wholesome qualities increase’?"

The bhikkhus replied:

"Blessed One, it is not so."

The Blessed One asked again:

"How do you understand the Dharma I teach?"

The community of bhikkhus replied:

"Blessed One, we understand the Dharma taught by the Blessed One in this way: ‘There are cases in which, when one experiences a pleasant feeling, evil and unwholesome qualities increase while wholesome qualities diminish. There are cases in which, when one experiences a pleasant feeling, evil and unwholesome qualities diminish while wholesome qualities increase. There are cases in which, when one experiences a painful feeling, evil and unwholesome qualities increase while wholesome qualities diminish. There are cases in which, when one experiences a painful feeling, evil and unwholesome qualities diminish while wholesome qualities increase.’ Blessed One, this is how we understand the Dharma taught by the Blessed One."

Upon hearing this, the Blessed One praised the bhikkhus, saying:

"Excellent! Excellent! If you know thus: ‘There may be an experience of pleasant feeling whereby evil, unwholesome qualities increase and wholesome qualities diminish.

There may be an experience of pleasant feeling whereby evil, unwholesome qualities diminish and wholesome qualities increase. There may be an experience of painful feeling whereby evil, unwholesome qualities increase and wholesome qualities diminish. There may be an experience of painful feeling whereby evil, unwholesome qualities diminish and wholesome qualities increase.’ Why is this?

I also say thus: ‘There may be an experience of pleasant feeling whereby evil, unwholesome qualities increase and wholesome qualities diminish. There may be an experience of pleasant feeling whereby evil, unwholesome qualities diminish and wholesome qualities increase. There may be an experience of painful feeling whereby evil, unwholesome qualities increase and wholesome qualities diminish.

There may be an experience of painful feeling whereby evil, unwholesome qualities diminish and wholesome qualities increase.’

"If I did not know this as it truly is, did not see, clearly understand, attain, and fully awaken to it, then when there is an experience of pleasant feeling whereby evil, unwholesome qualities diminish and wholesome qualities increase, I should not say that pleasant feeling is to be abandoned. If I did not know this as it truly is, did not see, clearly understand, attain, and fully realize it, then when there is an experience of painful feeling whereby evil, unwholesome qualities increase and wholesome qualities diminish, I should not say that pleasant feeling is to be cultivated.

"If I did not know this as it truly is, did not see, clearly understand, attain, and fully awaken to it, then when there is an experience of painful feeling whereby unwholesome qualities increase and wholesome qualities increase and diminish, I should not say that painful feeling is to be abandoned. If I did not know this as it truly is, did not see, clearly understand, attain, and fully awaken to it, then when there is an experience of painful feeling whereby unwholesome qualities diminish and wholesome qualities increase and increase, I should not say that painful feeling is to be cultivated.

"If I know this as it truly is, clearly see, clearly understand, attain, and fully awaken to it, then when there is an experience of pleasant feeling whereby evil, unwholesome qualities increase and wholesome qualities diminish, I therefore say that pleasant feeling is to be abandoned. If I know this as it truly is, clearly see, clearly understand, attain, and fully awaken to it, then when there is an experience of pleasant feeling whereby evil, unwholesome qualities diminish and wholesome qualities increase, I therefore say that pleasant feeling is to be cultivated.

"If I know this as it truly is, clearly see, clearly understand, attain, and fully awaken to it, then when there is an experience of painful feeling whereby evil, unwholesome qualities increase and wholesome qualities diminish, I therefore say that painful feeling is to be abandoned. If I know this as it truly is, clearly see, clearly understand, attain, and fully awaken to it, then when there is an experience of painful feeling whereby evil, unwholesome qualities diminish and wholesome qualities increase, I therefore say that painful feeling is to be cultivated.

"Why is this? I do not say that every kind of bodily pleasure should be cultivated, nor do I say that no kind of bodily pleasure should be cultivated. I do not say that every kind of bodily pain should be cultivated, nor do I say that no kind of bodily pain should be cultivated. I do not say that every kind of mental pleasure should be cultivated, nor do I say that no kind of mental pleasure should be cultivated. I do not say that every kind of mental pain should be cultivated, nor do I say that no kind of mental pain should be cultivated.

"What bodily pleasure do I say should not be cultivated? If, by cultivating bodily pleasure, evil, unwholesome qualities increase and wholesome qualities diminish, I say that such bodily pleasure should not be cultivated. What bodily pleasure do I say should be cultivated?

If, by cultivating bodily pleasure, evil, unwholesome qualities diminish and wholesome qualities increase, I say that such bodily pleasure should be cultivated. What bodily pain do I say should not be cultivated? If, by cultivating bodily pain, evil, unwholesome qualities increase and wholesome qualities diminish, I say that such bodily pain should not be cultivated.

What bodily pain do I say should be cultivated? If, by cultivating bodily pain, evil, unwholesome qualities diminish and wholesome qualities increase, I say that such bodily pain should be cultivated.

"What mental pleasure do I say should not be cultivated? If, by cultivating mental pleasure, evil, unwholesome qualities increase and wholesome qualities diminish, I say that such mental pleasure should not be cultivated. What mental pleasure do I say should be cultivated?

If, by cultivating mental pleasure, evil, unwholesome qualities diminish and wholesome qualities increase, I say that such mental pleasure should be cultivated. What mental pain do I say should not be cultivated? If, by cultivating mental pain, evil, unwholesome qualities increase and wholesome qualities diminish, I say that such mental pain should not be cultivated.

What mental pain do I say should be cultivated? If, by cultivating mental pain, evil, unwholesome qualities diminish and wholesome qualities increase, I say that such mental pain should be cultivated.

"That person knows as it truly is which qualities should be cultivated and also knows as it truly is which qualities should not be cultivated. Having known as it truly is the qualities that should be cultivated and those that should not be cultivated, that person does not cultivate the qualities that should not be cultivated and cultivates the qualities that should be cultivated. After not cultivating the qualities that should not be cultivated and cultivating the qualities that should be cultivated, evil, unwholesome qualities diminish and wholesome qualities increase.

"I do not say that all bhikkhus practice diligence, nor do I say that all bhikkhus do not practice diligence.

"What bhikkhu does not practice diligence? If a bhikkhu has attained liberation both ways ^[07]—what is a bhikkhu liberated both ways? If a bhikkhu has bodily realized the eight liberations ^[08], accomplished and abides in them, and through insight with wisdom ^[09] has exhausted and clearly known the taints, such is a bhikkhu liberated both ways. I say that this bhikkhu practices diligence. It is impossible that this Venerable One should formerly have been negligent. Therefore, I say that this bhikkhu does not practice diligence.

"There may be a bhikkhu who is not liberated both ways but is liberated by wisdom. What is a bhikkhu liberated by wisdom? If a bhikkhu has not bodily realized the eight liberations, accomplished and abided in them, but through insight with wisdom has exhausted and clearly known the taints, such is a bhikkhu liberated by wisdom. I say that this bhikkhu does not accomplish diligence. Why? Because this Venerable One has already accomplished diligence. It is impossible that this Venerable One should formerly have been negligent. Therefore, I say that this bhikkhu does not accomplish diligence.

"Of these two kinds of bhikkhus, I say that they do not accomplish diligence. Bhikkhus, why do I speak of accomplishing diligence? There may be a bhikkhu who is neither liberated both ways nor liberated by wisdom, but is a bodily witness.

What is a bhikkhu who is a bodily witness? If a bhikkhu has bodily realized the eight liberations, accomplished and abides in them, but has not, through insight with wisdom, exhausted and clearly known the taints ^[10], such is a bhikkhu who is a bodily witness. I say that this bhikkhu practices diligence.

I see this bhikkhu practicing diligence. What fruit do I see that causes me to say that this bhikkhu practices diligence? Here, this bhikkhu seeks to restrain the faculties ^[11], trains under good spiritual friends, and lives in conformity with them ^[12]; his taints are exhausted, and he attains the taintless liberation and liberation by wisdom.

In this very life, he personally knows, personally awakens, personally realizes, accomplishes, and abides in it, knowing 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.’ Because I see that this bhikkhu, through diligence, obtains such a fruit, I therefore say that this bhikkhu practices diligence."

"Or there may be a bhikkhu who is neither liberated in both ways, nor liberated through wisdom, nor a body-witness, but who has attained to right view.^[13] What is a bhikkhu who has attained to right view? If a bhikkhu has resolute faith in the Buddha, the Dharma, and the Sangha, and, in accordance with the Dharma he has heard, through wisdom gains superior contemplation and superior acceptance,^[14] then this bhikkhu has attained to right view.

I say that this bhikkhu practices diligence. What fruit is there that causes Me to say that this bhikkhu practices diligence? If a bhikkhu endeavors to restrain the faculties, trains under good spiritual friends, and lives in conformity with the teaching, abiding therein, his taints are completely extinguished; attaining the taintless, the liberation of mind, and liberation through wisdom, here and now he personally knows, personally realizes, personally attains, and abides in them, knowing as it truly is: 'Birth is ended, the holy life has been established, what had to be done has been accomplished, and there will be no further existence.' Because I see that this bhikkhu's practice of diligence bears such a fruit, I therefore say that this bhikkhu practices diligence.

"If a bhikkhu is neither liberated in both ways, nor liberated through wisdom, nor a body-witness, nor one who has attained to right view, but is liberated through faith, what is a bhikkhu who is liberated through faith? If a bhikkhu has resolute faith in the Buddha, the Dharma, and the Sangha, and, in accordance with the Dharma he has heard, through wisdom contemplates and accepts it, though not to the degree of one who has attained to right view,^[15] then this bhikkhu is liberated through faith.

I say that this bhikkhu practices diligence. What fruit do I see in this bhikkhu's practice of diligence that causes Me to say that he practices diligence? If a bhikkhu endeavors to restrain the faculties, trains under good spiritual friends, and lives in conformity with the teaching, abiding therein, his taints are completely extinguished;

attaining the taintless, the liberation of mind, and liberation through wisdom, here and now he personally knows, personally realizes, personally attains, and abides in them, knowing as it truly is: 'Birth is ended, the holy life has been established, what had to be done has been accomplished, and there will be no further existence.' Because I see that this bhikkhu's practice of diligence bears such a fruit, I therefore say that this bhikkhu practices diligence.

"If a bhikkhu is neither liberated in both ways, nor liberated through wisdom, nor a body-witness, nor one who has attained to right view, nor one liberated through faith, but is a Dharma-follower,^[16] what is a bhikkhu who is a Dharma-follower? If a bhikkhu has absolute faith in the Buddha, the Dharma, and the Sangha, and, in accordance with the Dharma he has heard, through wisdom gains superior contemplation and superior acceptance,^[17] then this bhikkhu is a Dharma-follower.

I say that this bhikkhu practices diligence. What fruit do I see in this bhikkhu's practice of diligence that causes Me to say that he practices diligence? If a bhikkhu endeavors to restrain the faculties, trains under good spiritual friends, and lives in conformity with the teaching, abiding therein, he will certainly attain one of two fruits: either he will attain ultimate knowledge here and now, or, if a residue remains, he will attain the state of a non-returner.

Because I see that this bhikkhu's practice of diligence bears such a fruit, I therefore say that this bhikkhu practices diligence.

"If a bhikkhu is neither liberated in both ways, nor liberated through wisdom, nor a body-witness, nor one who has attained to right view, nor one liberated through faith, nor a Dharma-follower, but is a faith-follower, what is a bhikkhu who is a faith-follower? If a bhikkhu has resolute faith in the Buddha, the Dharma, and the Sangha, and, in accordance with the Dharma he has heard, through wisdom contemplates and accepts it, though not to the degree of a Dharma-follower, then this bhikkhu is a faith-follower.

I say that this bhikkhu practices diligence. What fruit do I see in this bhikkhu's practice of diligence that causes Me to say that he practices diligence? If a bhikkhu endeavors to restrain the faculties, trains under good spiritual friends, and lives in conformity with the teaching, abiding therein, he will certainly attain one of two fruits: either he will attain ultimate knowledge here and now, or, if a residue remains, he will attain the state of a non-returner.

Because I see that this bhikkhu practices diligence, I say that these bhikkhus practice diligence.

"I do not say that all bhikkhus attain ultimate knowledge, nor do I say that all bhikkhus attain ultimate knowledge from the very beginning. Rather, only after gradually training and practicing, receiving instruction, and accepting admonishment do bhikkhus attain ultimate knowledge—the ultimate knowledge attained by these bhikkhus.

"How is it that, only after gradually training and practicing, receiving instruction and admonishment, do bhikkhus attain ultimate knowledge—the ultimate knowledge attained by these bhikkhus? If there is a person of faith, he immediately approaches. Having approached, he immediately attends upon the teacher; having attended upon the teacher, he immediately listens to the Dharma with a concentrated mind; having listened to the Dharma with a concentrated mind, he immediately receives and retains the Dharma; having received and retained the Dharma, he immediately reflects upon it; having reflected upon the Dharma, he immediately accepts it;^[18] having accepted it, he immediately examines the Dharma.

After examining the Dharma, the noble disciple personally realizes the supreme truth and, through wisdom, gains superior contemplation.^[19] He then thinks: 'I have never personally realized this supreme truth, nor have I gained superior contemplation of it through wisdom. Let me personally realize this supreme truth and, through wisdom, gain superior contemplation of it.' Thus, only after gradually training and practicing, receiving instruction and admonishment, do bhikkhus attain ultimate knowledge—the ultimate knowledge attained by these bhikkhus."

Then the Blessed One said:

"A-thấp-bối and Phất-na-bà-tu, there is a teaching called the Four Statements. I shall teach it to you. Do you wish to understand it?"

A-thấp-bối and Phất-na-bà-tu replied:

"Blessed One! What kind of people are we, and how could we understand the Dharma?"

Then the Blessed One thought:

"This foolish class of persons has gone beyond My instruction. They remain far removed from this true Dharma and discipline. If there were a teacher of a Dharma and discipline who was attached to food and drink and had not relinquished attachment to food and drink, even his disciples should not be impetuous and heedless.

How much more so when I am one who is not attached to food and drink and who has withdrawn from indulgence in food and drink! Therefore, My faithful disciple should say: ‘The Blessed One is my Teacher; I am a disciple of the Blessed One. The Blessed One teaches the Dharma for me to hear; the Well-Gone One teaches the Dharma for me to hear.

May this bring me good benefit and welfare, and lasting peace and happiness.’ That faithful disciple has much to do within the Blessed One’s domain and gains many benefits within the Blessed One’s domain. Within the Blessed One’s domain, there is much for him to practice; he enters the Blessed One’s domain and becomes firmly established in the Blessed One’s domain. If he dwells in the eastern region, he will assuredly attain peace and happiness, with no suffering or affliction.

If he dwells in the southern, western, or northern region, he will assuredly attain peace and happiness, with no suffering or affliction.

"If any faithful disciple has much to do within the Blessed One’s domain, gains many benefits within the Blessed One’s domain, has much to practice within the Blessed One’s domain, enters the Blessed One’s domain, and becomes firmly established in the Blessed One’s domain, then concerning the wholesome qualities in which that faithful disciple is established, I do not even speak of their remaining unchanged, much less of their declining.

Rather, day and night his wholesome qualities increase and do not decline. If any faithful disciple has much to do within the Blessed One’s domain, gains many benefits within the Blessed One’s domain, has much to practice within the Blessed One’s domain, enters the Blessed One’s domain, and becomes firmly established in the Blessed One’s domain, he will assuredly attain one of two fruits: either final knowledge in this very life, or, if some residue of clinging remains, the attainment of non-returning."

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

Notes:

^[01] Corresponds to the Pāli M.70, Kīṭāgiri-suttaṃ.

^[02] The country of Kāsi 迦 尸 國. Pāli: Kāsi, one of the sixteen great states. Its capital was Bāraṇāsi. During the Buddha’s time, Kāsi was annexed to the Kosala kingdom of King Pasenadi. Kāsi was a populous center of commerce.

^[03] Traveling in a certain place: the location is not specified.

^[04] Eating one meal a day 日 一 食. Pāli: ekabhattika; however, the corresponding Pāli text reads: aññatreva rattibhojianā bhuñjāmi. I abstain from eating at night.

^[05] Kīṭāgiri 迦 羅 賴. Pāli: Kīṭagiri.

^[06] Assaji 阿 濕 貝, Pāli: Assaji (the same name as one of the Buddha’s first five disciples). Punabhasuka 弗 那 婆 修; Pāli: Punabhasuka. These two led a group of disobedient bhikkhus at Kīṭāgiri, which led to the establishment of an important rule in the Bhikkhu Pātimokkha. (See the Dharmaguptaka Vinaya, fascicle 5, No. 1428, Taishō 22, pp. 596c–599a.)

^[07] Liberation in both ways, that is, liberation in both respects 俱 分 解 脫. It is called “in both respects” because there are two classes of obstructions: the obstruction consisting of afflictions and the obstruction to liberation (see the Saṅgītiparyāya Śāstra, fascicle 17, Taishō 26, p. 436a). Pāli: Ubhatobhāgavimutta.

^[08] Bodily contact 身 觸; the Saṅgītiparyāya (op. cit., same passage) has: “personally realized” 身 已 證. Pāli: santā vimokhā atkkama rūpe āruppā te kāyena phassitvā viharati: having personally experienced the peaceful liberations that transcend forms and the formless, he dwells therein.

^[09] Seen through wisdom. Pāli: paññāya cassa divā, having seen through wisdom.

^[10] “One is designated as bodily witness on the basis of attaining the cessation attainment; that is, because the cessation attainment is realized through the body” (Abhidharmakośa, fascicle 25, No. 1558, Taishō 29, p. 131b).

^[11] Attending to the faculties 求 於 諸 根. Pāli: indriyāni samannayāmano, exercising restraint over the faculties.

^[12] Practicing in conformity and abiding at rest 行 隨 順 住 止. Pāli: anulomikāni senāsanāni paṭisevamano, making use of proper bedding and seats in accordance with the prescribed rules.

^[13] One who has attained vision 見 到, also called one who has reached vision. Pāli: diṭṭhipatto.

^[14] That is, this noble one, based upon the stage of a Dharma-follower (see below), attains knowledge of the path category through the sharpness of wisdom (Saṅgītiparyāya, op. cit., p. 435c; Abhidharmakośa, op. cit., same passage). Pāli: paññāya vodiṭṭhā honti vocaritā, examined and penetrated through wisdom.

^[15] According to the Abhidharmakośa, op. cit., same passage, one attains knowledge of the path category on the basis of being a faith-follower (see below); because one’s capacity for wisdom is not sharp, one must rely upon faith.

^[16] A Dharma-follower, or one who follows the Dharma 隨 法 行. “Endowed by nature with much analytical reflection, one studies the Four Noble Truths, contemplates the truth of suffering—with wisdom predominant—and then clearly sees and comprehends the reality of the truth of suffering—with the causal faculty predominant. In this way, one attains the stage of a Dharma-follower” (summary of the Saṅgītiparyāya, op. cit., same passage). Pāli: dhammānusāri.

^[17] Pāli: (...) mattaso nijjhānaṃ khamanti, accepting a limited degree of explanation by means of wisdom.

^[18] Chinese: evaluation 評 量. Pāli: dhammā nijjhānaṃ khamanti, joyfully accepting the Dharma.

^[19] Pāli: paññāya naṃ ativijjha passati, seeing that Dharma penetratingly through wisdom.