中阿含經

16. THE GREAT CHAPTER

(Latter Part)

196. THE CAUNDA SUTRA^[1]

Thus have I heard:

At one time the Buddha was traveling in the country of the Vajjis, in the village of Sāmi^[2].

At that time the novice Caunda^[3] was spending the rains retreat at Pāvā^[4]. In Pāvā there was a Nigaṇṭha named Nātaputta^[5]. There he passed away.

Not long after his death, the disciples of Nigaṇṭha Nātaputta became divided and set about destroying one another, speaking divisive and destructive words against one another. They quarreled, brought lawsuits, bound one another, became hostile toward one another, and disputed with one another, saying, “I understand this Dharma; you do not. How could what you understand of the Dharma equal what I understand?

What I say is orderly, while yours is disorderly. What I say is appropriate, while yours is inappropriate. What should be said first, you say afterward; what should be said afterward, you say first.

I am superior, while you are inferior. I questioned you about this matter, but you could not answer. I have subdued you, yet you continue to question me.

If you resort to violence, I shall have you bound.” They were arrogant and challenged one another. Each wished only that his own words should prevail, and there was no one to admonish them. When the white-clad lay disciples of Nigaṇṭha Nātaputta saw this, they all became disheartened and distanced themselves from these disciples of Nigaṇṭha Nātaputta.

Why was this? Because all that they taught was an evil doctrine and discipline, not a Dharma leading to deliverance, not conducive to Perfect Awakening, nor was it the teaching of the Well-Gone One. It was ruinous, unable to endure, and without refuge or support, because the teacher they revered was not the Tathagata, the Worthy One, the Perfectly Awakened One.

When the novice Caunda had completed the three months of the rains retreat and had mended his robes, he took up his robes and bowl and went to the village of Sāmi. He then proceeded north of the village of Sāmi to the Sīsapā Grove. The novice Caunda approached the Venerable Ānanda. On arriving, he bowed his head at the feet of the Venerable Ānanda and sat down to one side.

The Venerable Ānanda asked^[6]:

“Venerable Caunda, from where have you come? Where did you spend the rains retreat?”

The novice Caunda replied:

“Venerable Ānanda, I have come from Pāvā, and I spent the rains retreat at Pāvā. Venerable Ānanda, in Pāvā there was a Nigaṇṭha named Nātaputta^[7]. There he passed away.

Not long after his death, the disciples of Nigaṇṭha Nātaputta became divided and set about destroying one another, speaking divisive and destructive words against one another. They quarreled, brought lawsuits, bound one another, became hostile toward one another, and disputed with one another, saying, ‘I understand this Dharma; you do not. How could what you understand of the Dharma equal what I understand?

What I say is orderly, while yours is disorderly. What I say is appropriate, while yours is inappropriate. What should be said first, you say afterward; what should be said afterward, you say first.

I am superior, while you are inferior. I questioned you about this matter, but you could not answer. I have subdued you, yet you continue to question me.

If you resort to violence, I shall have you bound.’ They were arrogant and challenged one another. Each wished only that his own words should prevail, and there was no one to admonish them. When the white-clad lay disciples of Nigaṇṭha Nātaputta saw this, they all became disheartened and distanced themselves from these disciples of Nigaṇṭha Nātaputta.

Why was this? Because all that they taught was an evil doctrine and discipline, not a Dharma leading to deliverance, not conducive to Perfect Awakening, nor was it the teaching of the Well-Gone One. It was ruinous, unable to endure, and without refuge or support, because the teacher they revered was not the Tathagata, the Worthy One, the Perfectly Awakened One.”

Having heard this, the Venerable Ānanda said:

“Venerable Caunda, this provides an occasion for us to visit the Buddha and report this matter to the Blessed One. Venerable Caunda, let us now go together to the Buddha and report this entire matter to the Blessed One. Perhaps on that account we may also hear another teaching from the Blessed One.”

Then the Venerable Ānanda and the novice Caunda went together to the Buddha. With palms joined, they bowed their heads at his feet. The Venerable Ānanda stood to one side, and the novice Caunda sat down to one side. The Venerable Ānanda addressed the Blessed One:

“Blessed One, today the novice Caunda came to me, bowed his head at my feet, and sat down to one side. I asked him, ‘Venerable Caunda, from where have you come, and where did you spend the rains retreat?’ The novice Caunda replied to me, ‘Venerable Ānanda, I have come from Pāvā, and I spent the rains retreat at Pāvā. Venerable Ānanda, in Pāvā there was a Nigaṇṭha named Nātaputta.

There he passed away. Not long after his death, the disciples of Nigaṇṭha Nātaputta became divided and set about destroying one another, speaking divisive and destructive words against one another. They quarreled, brought lawsuits, bound one another, became hostile toward one another, and disputed with one another, saying, “I understand this Dharma; you do not.

How could what you understand of the Dharma equal what I understand? What I say is orderly, while yours is disorderly. What I say is appropriate, while yours is inappropriate.

What should be said first, you say afterward; what should be said afterward, you say first. I am superior, while you are inferior. I questioned you about this matter, but you could not answer.

I have subdued you, yet you continue to question me. If you resort to violence, I shall have you bound.” They were arrogant and challenged one another. Each wished only that his own words should prevail, and there was no one to admonish them.

When the white-clad lay disciples of Nigaṇṭha Nātaputta saw this, they all became disheartened and distanced themselves from these disciples of Nigaṇṭha Nātaputta. Why was this? Because all that they taught was an evil doctrine and discipline, not a Dharma leading to deliverance, not conducive to Perfect Awakening, nor was it the teaching of the Well-Gone One.

It was ruinous, unable to endure, and without refuge or support, because the teacher they revered was not the Tathagata, the Worthy One, the Perfectly Awakened One.’

“Blessed One, when I heard this, I was terrified and horrified, and the hair all over my body stood on end. May it never happen that, after the Blessed One has passed away, a bhikshu within the assembly should provoke such a dispute. Such a dispute would benefit no one but would bring suffering to all.

It would bring neither good advantage nor benefit, neither peace nor happiness; even devas and human beings would undergo suffering and calamity. Blessed One, when I see a bhikshu sitting before the Blessed One, wholeheartedly honoring the Blessed One and carefully safeguarding the Well-Gone One, then, having seen this, I think, ‘If, after the Blessed One has passed away, that bhikshu should provoke a dispute within the assembly, such a dispute would benefit no one but would bring suffering to all.

It would bring neither good advantage nor benefit, neither peace nor happiness; even devas and human beings would undergo suffering and calamity.’”

The Blessed One then asked:

“What things do you see that would cause a dispute to arise within the Sangha—a dispute that would benefit no one but would bring suffering to all, that would bring neither good advantage nor benefit, neither peace nor happiness, and on account of which even devas and human beings would undergo suffering and calamity?”

The Venerable Ānanda replied:

“Blessed One, it is because of the higher morality, the higher mind, and the higher contemplation^[8] that disputes arise within the assembly. Blessed One, such disputes benefit no one and only cause suffering for everyone. They bring neither good nor benefit, neither peace nor happiness; even devas and human beings must endure calamity and suffering.”

The Blessed One said:

“Ananda, if a dispute concerns the higher morality, the higher mind, or the higher contemplation, that dispute is very minor. Ananda, if a dispute arises within the Sangha concerning the path and the practice of the path^[9], that dispute benefits no one and only causes suffering for everyone. It brings neither good nor benefit, neither peace nor happiness.

“Ananda, when you see two bhikkhus therein who, each holding a different view, give rise to a dispute, saying, ‘This is Dharma; this is not Dharma. This is Vinaya; this is not Vinaya. This is an offense; this is not an offense. This is light; this is grave. This may be confessed; this may not be confessed. This may be safeguarded; this may not be safeguarded. There is a residual offense; there is no residual offense. It has arisen; it has not arisen^[10].’

“Ananda, what do you think of the collection of teachings that I have awakened to by myself and personally realized, namely, the Four Foundations of Mindfulness, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Awakening, and the Noble Eightfold Path?

“Ananda, Nigantha Nataputta was in truth not omniscient^[11], yet he claimed to be omniscient.

“Ananda, if Nigantha Nataputta had been one who knew all and saw all, he would have explained to his disciples the six roots of dispute, upon hearing which disputes may be brought to an end^[12].”

Then Venerable Ananda placed his palms together toward the Buddha and said:

“Blessed One, now is indeed the proper time. Well-Gone One, now is indeed the appropriate occasion for the Blessed One to teach the bhikkhus the six roots of dispute. Having heard the Blessed One’s teaching, the bhikkhus will skillfully receive and retain it.”

The Blessed One said:

“Ananda, listen carefully and reflect well. I shall explain them fully.”

Venerable Ananda replied:

“Yes, indeed. I shall respectfully listen.”

The Buddha taught:

“Ananda, there is a person here who is tightly bound by the fetters of anger and vexation^[13]. Ananda, because that person is tightly bound by the fetters of anger and vexation, he does not revere the Teacher, does not see the Dharma, and does not observe the precepts. Because he does not revere the Teacher, does not see the Dharma, and does not observe the precepts, he gives rise to such a dispute within the assembly.

That dispute benefits no one and only causes suffering for everyone. It brings neither good nor benefit, neither peace nor happiness; even devas and human beings must endure suffering and calamity. Ananda, if you see such a dispute, whether within or without, that has not been completely brought to an end, then, in order to eliminate that dispute, you must swiftly seek the means, training diligently with right mindfulness and right knowledge, persevering without allowing yourself to regress.

Ananda, suppose a person’s head and clothing were on fire; he would have to seek the means at once to extinguish the fire on his head and clothing. So too, if you see such a dispute, whether within or without, that has not been completely brought to an end, then, in order to eliminate that dispute, you must swiftly seek the means, training diligently with right mindfulness and right knowledge, persevering without allowing yourself to regress.

“Ananda, when you see that such a dispute, whether within or without, has been brought to an end, you must guard that state of mind even more carefully, always remaining heedful, so as to prevent that dispute from arising again. In this way, you eliminate the dispute at its very root. Ananda, suppose a person’s head and clothing were on fire; he would have to seek the means at once to extinguish the fire on his head and clothing. So too, when you see that such a dispute, whether within or without, has been brought to an end, you must guard that state of mind even more carefully, always remaining heedful, so as to prevent that dispute from arising again. In this way, you eliminate the dispute at its very root.

“The same applies to the fetters of concealment^[14], stinginess, jealousy, flattery, deceit, shamelessness, lack of moral dread, evil desires, wrong views, and an evil disposition that refuses to submit to what is wholesome^[15].

“Ananda, if a person has evil desires, wrong views, and an evil disposition that refuses to submit to what is wholesome, he does not revere the Teacher, does not see the Dharma, and does not observe the precepts. Because he does not revere the Teacher, does not see the Dharma, and does not observe the precepts, he gives rise to such a dispute within the assembly. That dispute benefits no one and only causes suffering for everyone.

It brings neither good nor benefit, neither peace nor happiness; even devas and human beings must endure suffering and calamity. Ananda, if you see such a dispute, whether within or without, that has not been completely brought to an end, then, in order to eliminate that dispute, you must swiftly seek the means, training diligently with right mindfulness and right knowledge, persevering without allowing yourself to regress.

Ananda, suppose a person’s head and clothing were on fire; he would have to seek the means at once to extinguish the fire on his head and clothing. So too, if you see such a dispute, whether within or without, that has not been completely brought to an end, then, in order to eliminate that dispute, you must swiftly seek the means, training diligently with right mindfulness and right knowledge, persevering without allowing yourself to regress.

“Ananda, when you see that such a dispute, whether within or without, has been brought to an end, you must guard that state of mind even more carefully, always remaining heedful, so as to prevent that dispute from arising again. In this way, you eliminate the dispute at its very root. Ananda, suppose a person’s head and clothing were on fire; he would have to seek the means at once to extinguish the fire on his head and clothing. So too, when you see that such a dispute, whether within or without, has been brought to an end, you must guard that state of mind even more carefully, always remaining heedful, so as to prevent that dispute from arising again. In this way, you eliminate the dispute at its very root.

“Furthermore, Ananda, there are seven methods for settling disputes^[16]. These seven methods are: first, a dispute should be settled by a verdict in the presence of the parties; second, a dispute should be settled by a verdict of mindfulness; third, a dispute should be settled by a verdict of past insanity; fourth, a dispute should be settled by acknowledgment of the offense; fifth, a dispute should be settled by majority decision; sixth, a dispute should be settled according to the offender’s further misconduct; and seventh, a dispute should be settled by covering it over as with grass^[17].”

“Ānanda, what is the rule for settling disputes in the presence of the parties concerned^[18]? How is this dispute to be brought to an end? It is the rule by which a dispute is settled through the presence of the parties concerned. Ānanda, one person may admonish and censure another person and safeguard him by means of the Dharma and the Discipline as taught by the Master, bringing him to rejoice in the presence of the parties concerned.

One person may admonish and censure two people, many people, or the Sangha, and safeguard them by means of the Dharma and the Discipline as taught by the Master, bringing them to rejoice in the presence of the parties concerned. Two people may admonish and censure two people and safeguard them by means of the Dharma and the Discipline as taught by the Master, bringing them to rejoice in the presence of the parties concerned.

Two people may admonish and censure many people, the Sangha, or one person, and safeguard them by means of the Dharma and the Discipline as taught by the Master, bringing them to rejoice in the presence of the parties concerned. Many people may admonish and censure many people and safeguard them by means of the Dharma and the Discipline as taught by the Master, bringing them to rejoice in the presence of the parties concerned.

Many people may admonish and censure the Sangha, one person, or two people, and safeguard them by means of the Dharma and the Discipline as taught by the Master, bringing them to rejoice in the presence of the parties concerned. The Sangha may admonish and censure one person, two people, or many people, and safeguard them by means of the Dharma and the Discipline as taught by the Master, bringing them to rejoice in the presence of the parties concerned. Ānanda, this is called the rule for settling disputes in the presence of the parties concerned.

That dispute is brought to an end in this way, namely, by the rule for settling disputes through the presence of the parties concerned.

“Ānanda, what is the rule for settling disputes through recollection^[19]? How is this dispute to be brought to an end? It is brought to an end through recollection. Ānanda, suppose someone has committed an offense against the precepts but does not recall the offense he committed.

Seeing this, the bhikkhus say to him, ‘Venerable sir, you have committed an offense against the precepts but do not recall the offense you committed. You should go before the assembly and request the rule of recollection. The Sangha will grant the worthy one the rule of recollection.’ Ānanda, wherever the Sangha is assembled in harmony, that bhikkhu should go there, bare one shoulder, remove his sandals, enter the assembly, bow his head and pay homage at the feet of the elder and most venerable bhikkhus, kneel with palms joined, and address the elder and most venerable bhikkhus, saying, ‘Venerable ones, may you listen to me.

I once committed an offense against the precepts but do not recall it. I now request the rule of recollection from the Sangha. May the Sangha, assembled in harmony, grant me the rule of recollection.’ Ānanda, the Sangha, assembled in harmony, grants this bhikkhu the rule of recollection by means of the Dharma and the Discipline as taught by the Master, bringing him to rejoice in the presence of the parties concerned. Ānanda, this is called the rule for settling disputes through recollection.

That dispute should be brought to an end in this way, namely, by the rule for settling disputes through recollection.

“Ānanda, what is the rule for settling disputes through a declaration of restored sanity^[20]? How is that dispute to be brought to an end? It is the rule for settling disputes through freedom from insanity. Ānanda, suppose someone becomes insane and his mind is deranged, and because he is insane and his mind is deranged, he commits many impure acts, acts not in accordance with the practices of a śramaṇa, and speaks in violation of the prescribed conduct.

After his former state of mind has returned, he encounters the bhikkhus and is told: ‘Venerable sir, you became insane and your mind was deranged. Because you became insane and your mind was deranged, you committed many impure acts, acts not in accordance with the practices of a śramaṇa, and spoke in violation of the prescribed conduct. Worthy one, now that your former state of mind has returned, you may go before the Sangha and request the rule of restored sanity.

The Sangha will grant the worthy one the rule of restored sanity.’ Ānanda, wherever the Sangha is assembled in harmony, that bhikkhu should go there, bare one shoulder, remove his sandals, enter the Sangha, bow his head and pay homage at the feet of the elder and most venerable bhikkhus, kneel with palms joined, and address the elder and most venerable bhikkhus, saying, ‘Venerable ones, may you listen to me. I once became insane and my mind was deranged.

Because I became insane and my mind was deranged, I committed many impure acts, acts not in accordance with the practices of a śramaṇa, and spoke in violation of the prescribed conduct. Later, my former state of mind returned. I now request the rule of restored sanity from the Sangha.

May the Sangha, assembled in harmony, grant me the rule of restored sanity.’ Ānanda, the Sangha, assembled in harmony, grants that bhikkhu the rule of restored sanity by means of the Dharma and the Discipline as taught by the Master, bringing him to rejoice in the presence of the parties concerned. Ānanda, this is called the rule for settling disputes through a declaration of restored sanity. That dispute is brought to an end in this way, namely, by the rule for settling disputes through freedom from insanity.

“Ānanda, what is the rule for settling disputes through voluntary confession^[21]? How is the dispute to be brought to an end? It is brought to an end by the rule of voluntary confession. Ānanda, suppose someone commits an offense against the precepts, whether he has spoken of it or not, and whether he remembers it or not. Ānanda, wherever the Sangha is assembled in harmony, that bhikkhu should go there, bare one shoulder, remove his sandals, enter the assembly, bow his head and pay homage at the feet of the elder and most venerable bhikkhus, kneel with palms joined, and say, ‘Venerable ones, may you listen to me.

I have committed that offense against the precepts. I now confess it with utmost sincerity before the elder and most venerable bhikkhus, declaring and disclosing it clearly myself, not daring to conceal it. From this time onward, I shall carefully guard myself and shall not commit it again.’ Ānanda, the bhikkhus should ask him, ‘Worthy one, do you yourself see the offense you committed?’ That bhikkhu replies, ‘I truly see the offense I committed.’ The assembly should then say to him, ‘Worthy one, you should carefully guard yourself and not commit it again.’ Ānanda, this is the rule for settling disputes through voluntary confession.

That dispute should be brought to an end in this way, namely, by the rule for settling disputes through voluntary confession.”

“Ananda, what is the rule for settling disputes by imposing censure^[22]? How is such a dispute to be brought to an end? It is through the rule for ending disputes according to the person concerned.

Ananda, suppose there is someone who feels no shame and no remorse concerning offenses that have been seen, heard, or suspected by others, and who has evil desires. Having committed an offense, that person says that he knew it in one place and saw it in another place. After saying that he knew it in one place, he then says that he saw it in another place.

After saying that he saw it in one place, he then says that he knew it in another place. In the midst of the Sangha, he says that he knew it in one place; in the midst of the Sangha, he says that he saw it in another place. He says that he knew it in one place and then says that he saw it in another place.

He says that he saw it in one place and then says that he knew it in another place. Ananda, on account of that bhikkhu, the Sangha assembles in harmony and imposes the disciplinary act of censure upon him, saying: ‘You are unreasonable; you are evil and unwholesome. Why is this?

Having committed an offense, you say that you knew it in one place and saw it in another place. You say that you knew it in one place and then say that you saw it in another place. You say that you saw it in one place and then say that you knew it in another place.

In the midst of the assembly, you say that you knew it in one place. In the midst of the assembly, you say that you saw it in another place. You say that you knew it in one place and then say that you saw it in another place.

You say that you saw it in one place and then say that you knew it in another place.’ Ananda, this is called the rule for settling disputes by imposing censure. Such a dispute is to be brought to an end in this way, namely, through the rule for ending disputes according to the person concerned.

“Ananda, what is the rule for settling disputes through successive referral? How is such a dispute to be brought to an end? It is through the rule for ending disputes by successive referral.

Ananda, here two bhikkhus, because of certain opinions, give rise to a dispute such as this: ‘This is Dharma; this is not Dharma. This is discipline; this is not discipline. This is an offense; this is not an offense.

This is light; this is grave. This may be spoken of; this may not be spoken of^[23]. This may be safeguarded; this may not be safeguarded.

There is a remainder; there is no remainder. This may be confessed; this may not be confessed^[24].’ Ananda, those bhikkhus should bring the dispute to an end at the very place where they are quarreling. If the dispute is brought to an end at the very place of the quarrel, it is declared settled.

If it cannot be brought to an end at the place of the quarrel, the dispute may be formally presented to the Sangha. If it is brought to an end within the Sangha, it is declared settled. If it cannot be brought to an end within the Sangha, then, Ananda, if nearby there is a bhikkhu well versed in the sutras, the discipline, and the treatises^[25], those bhikkhus should go together to him and report the dispute.

If it is brought to an end while they are on the way, it is declared settled. If it is not brought to an end while they are on the way, they should present that dispute before the Sangha. If it is brought to an end before the Sangha, it is declared settled.

If it cannot be brought to an end within that Sangha, then, Ananda, if there are many companions well versed in the sutras, the discipline, and the treatises, they should bring that dispute to an end in accordance with the Dharma and Discipline as taught by the Master, in the presence of all, so that they may be made joyful. Ananda, this is called the rule for settling disputes through successive referral. Such a dispute is to be brought to an end in this way, namely, through the rule for ending disputes by successive referral.

“Ananda, what is called the rule for settling disputes as though casting away refuse-rags?^[26] How is such a dispute to be brought to an end? It is the rule for ending disputes as though casting away tattered rags. Ananda, suppose bhikkhus dwelling together in one place quarrel and bring accusations against one another, becoming hostile toward one another, resenting one another, and hating one another.

Ananda, because of this, those bhikkhus divide into two groups. After they have divided into two groups, in one group there is an elder bhikkhu of the highest standing, or one rank below the elder; or there is a leader of the school, or one rank below the leader of the school. Ananda, this bhikkhu should say to the other bhikkhus: ‘Venerable friends, please listen.

We have acted without reason; we have been evil and unwholesome. Why is this? Having placed resolute faith in the well-proclaimed Dharma and Discipline, we left the household life for homelessness in order to train in the Way, yet we have quarreled and brought accusations against one another, become hostile toward one another, resented one another, hated one another, and argued with one another.

Venerable friends, because of this contention we have committed offenses, apart from a Sthulatyaya offense^[27] and apart from an offense pertaining to householders. For my own sake and also for the sake of the venerable friends, I disclose this before you, declaring and explaining it clearly without daring to conceal anything; henceforth I shall carefully guard myself and not transgress again.’ Ananda, if no bhikkhu in that group responds, then that bhikkhu should go to the second group.

Upon arriving, he should bow his head at the feet of the most senior elder bhikkhus and, with palms joined, kneel before them and say: ‘Venerable ones, please listen. We have acted without reason; we have been evil and unwholesome. Why is this?

Having placed resolute faith in the well-proclaimed Dharma and Discipline, we left the household life for homelessness in order to train in the Way, yet we have quarreled and brought accusations against one another, become hostile toward one another, resented one another, hated one another, and argued with one another. Venerable friends, because of this contention we have committed offenses, apart from a Sthulatyaya offense and apart from an offense equivalent to one pertaining to householders.

For my own sake and also for the sake of the venerable friends, I wholeheartedly disclose this before you, declaring and explaining it clearly without daring to conceal anything; henceforth I shall carefully guard myself and not transgress again.’ Ananda, those bhikkhus should say to that bhikkhu: ‘Venerable friend, do you yourself see that you have committed an offense?’ That bhikkhu should reply: ‘Indeed, I myself see that I have committed an offense.’ Those bhikkhus should say: ‘Then carefully guard yourself and do not transgress again.’ The second group should do likewise.

Ananda, this is called the rule for settling disputes as though casting away refuse-rags. Ananda, such a dispute is to be brought to an end in this way, namely, through the rule for ending disputes as though casting away tattered rags.

“Ananda, I shall now teach you the six principles of mutual consolation^[28]. Listen carefully and reflect well upon them.”

Venerable Ananda said:

“Indeed, Venerable Sir. I shall respectfully listen to your teaching.”

The Buddha said:

“What are the six? To direct bodily actions of loving-kindness toward one’s fellow practitioners of the holy life—this is called a principle of mutual consolation. It is a lovable principle, a delightful principle, giving rise to affection, respect, service, reverence, cultivation, and unity; it brings the state of a renunciant to fulfillment, brings single-mindedness to fulfillment, leads to diligent striving, and culminates in the attainment of nirvana.

“The same applies to speaking with verbal actions of loving-kindness and maintaining mental actions of loving-kindness.

“Whatever gain is lawfully obtained, even the morsel of food in one’s own alms bowl, one shares a portion of that gain with one’s fellow practitioners of the holy life. This is called a principle of mutual consolation. It is a lovable principle, a delightful principle, giving rise to affection, respect, service, reverence, cultivation, and unity; it brings the state of a renunciant to fulfillment, brings single-mindedness to fulfillment, leads to diligent striving, and culminates in the attainment of nirvana.”

“Whatever precepts are unbroken, untorn, unstained, unblemished, firm as the earth, praised by the Noble Ones, and fully and skillfully observed—such a share of virtue is shared with one’s fellow practitioners of the holy life. This is a principle of cordiality, a principle that inspires affection, a principle that inspires delight, causing loving remembrance, respect, service, reverence, cultivation, and harmony; it brings the state of a śramaṇa to fulfillment, brings single-mindedness to fulfillment, leads to diligent effort, and culminates in the attainment of nirvana.

“Whatever noble view provides deliverance, is penetrated through wisdom and vision, and leads to the true cessation of suffering—such a share of view is shared with one’s fellow practitioners of the holy life. This is a principle of cordiality, a principle that inspires affection, a principle that inspires delight, causing loving remembrance, respect, service, reverence, cultivation, and harmony; it brings the state of a śramaṇa to fulfillment, brings single-mindedness to fulfillment, leads to diligent effort, and culminates in the attainment of nirvana.

“Ānanda, I have just spoken of the six principles of cordiality, and it is for this reason that I have explained them. Ānanda, if you completely eradicate the six roots of contention, and whenever contention arises within the Sangha, bring it to an end by means of the seven rules for settling disputes, casting it away like a discarded rag, and then practice these six principles of cordiality, then, Ānanda, after I have passed away, you will live together in harmony and joy, without contention, united in one mind and united in one teaching, mingling like water and milk, and traveling in happiness just as when I was still present.”

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

Notes:

^[01]. Pāli parallel: M.103, Sāmagāmasuttaṃ. Separate Chinese translation No. 85, The Buddha Speaks the Sutra on the Causes and Conditions for the Cessation of Contention, translated by Shihu of the Song dynasty.

^[02]. Bạt-kì 跋耆, Xá-di 舍彌. No. 85: the village of the son of Xa-ma-ca. Pāli: Sakkesu viharati (...) Sāmagāme, a village of the Sakya clan.

^[03]. The novice Châu-na 沙彌周那. Pāli: Cunda samaṇuddesa. He is identified with Mahā-Cunda, the younger brother of Venerable Sāriputta, who attained the fruit of non-returning while still a novice.

^[04]. Ba-hòa 波和. Pāli: Pāvā, a town of the Malla tribe. On the Buddha’s final journey, he traveled from Pāvā to Kusinārā and stopped to rest twenty-five times along that road.

^[05]. The Nigaṇṭha named Thân Tử 尼犍名親子. Pāli: Nigaṇṭha Nāṭaputta.

^[06]. Venerable Ānanda was Châu-na’s preceptor.

^[07]. The Nigaṇṭha named Thân Tử 尼犍名親子. Pāli: Nigaṇṭha Nāṭaputta.

^[08]. The Pāli text gives ajihājīva (higher livelihood) and adhipātimokkha (higher code of discipline): disputes concerning livelihood and the code of discipline, both of which relate solely to monastic discipline. The Chinese text says that they concern virtue, concentration, and wisdom alike.

^[09]. The path and the practice of the path. Pāli: magge vā hi paṭipadāya, disputes concerning the Noble Path and the cultivation of the Noble Path.

^[10]. According to the Vinaya collections, there are eighteen matters of dispute. Only sixteen are given here. Teaching and non-teaching are mentioned separately.

^[11]. In the Chinese text: tát-vân-nhã 薩云若; Pāli: sabbaññu.

^[12]. “It may cease upon being heard.” The meaning is unclear. Perhaps it means that one must know about a dispute in order to extinguish it.

^[13]. Sân não kết triền 瞋惱結纏, namely, anger and resentment. Pāli: kodhano upanāhi, irascibility and rancor.

^[14]. In the original text: bất ngữ kết 不語結. See note 6 to Sutra 183.

^[15]. Ác tánh bất khả chế 惡性不可制, also called ác tánh bất thọ nhân ngữ 惡性不受人語: an obstinate disposition unwilling to heed others’ words. This passage summarizes and lists the pairs of fetters that cause contention. They may be classified according to standard terminology as: anger and resentment; concealment and vexation; jealousy and stinginess; deceit and hypocrisy; shamelessness and lack of moral dread; evil desire and wrong view. See also Sutra 98 above for comparison. See the explanation in Jiyi 15 (No. 1536, Taishō, pp. 431a–b).

^[16]. Chỉ tránh 止諍, also called diệt tránh pháp 滅諍法; Pāli: adhikaraṇa-samathā.

^[17]. Terminology according to the Dharmaguptaka Vinaya: 1. settlement in the presence of the parties (Pāli: sammukhāvinaya); 2. settlement by mindfulness (sativinaya); 3. settlement on grounds of past insanity (amūḷhavinaya); 4. proceeding according to an admission (paṭiññāya kāretabbaṃ); 5. decision by the majority (yebhuyyasikā); 6. a verdict concerning the offender (tassapāpiyasikā); 7. covering over as with grass (tiṇavatthāraka).

^[18]. “The rule for settling a dispute in the presence of the parties should be conferred” 應與面前止諍律. See note 17 above.

^[19]. “The rule for settling a dispute by mindfulness should be conferred” 應與憶止諍律. See note 17 above.

^[20]. “The rule for settling a dispute on grounds of past insanity should be conferred” 應與不癡止諍律. See note 17 above.

^[21]. “The rule for settling a dispute by disclosure should be conferred” 應與發露止諍律. See note 17 above.

^[22]. “The rule for settling a dispute by direct judgment should be conferred” 應與君止諍律. See note 17 above. Quân luật 君律: “the rule applied to that very person.” Because, when questioned about his offense, this person kept speaking evasively, the Sangha had to designate the offense directly: “It is you yourself who committed the offense.”

^[23]. The Chinese text lacks these two matters in the passage above.

^[24]. The passage above speaks of raising and not raising a matter. To raise a matter, or to accuse, means to state a bhikshu’s offense; that is, to bring a charge.

^[25]. The original text has trì mẫu 持母; one who is well versed in Mātṛkā (Pāli: Mātikā), referring to the Abhidharma collection.

^[26]. “The rule for settling a dispute by casting it away like a sweeping of refuse should be conferred” 應與如棄糞掃止諍律. See note 17 above.

^[27]. The text has Thâu-la-chá 偷羅柘, usually called thâu-lan-giá. When one intentionally commits an offense of pārājika or saṅghāvaśeṣa but does not complete it, this is called a Thâu-lan-giá, a grave offense. Pāli: thullavajja.

^[28]. The principles of cordiality 慰勞法 are commonly known as the six principles of harmony and respect, or the six harmonies. Jiyi 15 (Taishō No. 1536, vol. 26, p. 431b) calls them the six principles that inspire joy. Pāli: cha sārāṇiyā dhammā.

197. THE SUTRA TO UPĀLI^[1]

Thus have I heard:

At one time, the Buddha was traveling in Campā and staying on the shore of the Gaggarā Lotus Pond.^[02]

Then, one evening, Venerable Upāli^[03] rose from secluded meditation, went to the Buddha, bowed his head at the Buddha’s feet, and sat to one side. He said:

“Blessed One, if the community of bhikshus is harmonious but performs a separate formal act and proclaims a separate formal act,^[04] is that a formal act in accordance with the Dharma and a formal act in accordance with the Vinaya?”

The Blessed One replied:

“It is not, Upāli.”

Venerable Upāli asked again:

“Blessed One, if the community of bhikshus is harmonious, but in a case where the rule requiring the presence of the parties^[05] should be conferred, they instead confer the rule of mindfulness, and in a case where the rule of mindfulness should be conferred, they instead confer the rule requiring the presence of the parties—is that a formal act in accordance with the Dharma and a formal act in accordance with the Vinaya?”

The Blessed One replied:

“It is not, Upāli.”

Venerable Upāli asked again:

“Blessed One, if the community of bhikshus is harmonious, but in a case where the rule of mindfulness should be conferred, they instead confer the rule concerning past insanity, and in a case where the rule concerning past insanity should be conferred, they instead confer the rule of mindfulness—is that a formal act in accordance with the Dharma and a formal act in accordance with the Vinaya?”

The Blessed One replied:

“It is not, Upāli.”

Venerable Upāli asked again:

“Blessed One, if the community of bhikshus is harmonious, but in a case where the rule concerning past insanity should be conferred, they instead confer the rule of voluntary disclosure, and in a case where the rule of voluntary disclosure should be conferred, they instead confer the rule concerning past insanity—is that a formal act in accordance with the Dharma and a formal act in accordance with the Vinaya?”

The Blessed One replied:

“It is not, Upāli.”

Venerable Upāli asked again:

"Blessed One, if the community of bhikkhus is harmonious, yet in a case requiring the rule of voluntary confession they instead impose the rule of majority decision, and in a case requiring the rule of majority decision they instead impose the rule of voluntary confession, is that a legally valid act in accordance with the Dharma and a legally valid act in accordance with the Vinaya?"

The Blessed One replied:

"It is not, Upāli."

Venerable Upāli again asked:

"Blessed One, if the community of bhikkhus is harmonious, yet in a case requiring the rule of majority decision they instead administer a rebuke ^[06], and in a case requiring a rebuke they instead impose the rule of majority decision, is that a legally valid act in accordance with the Dharma and a legally valid act in accordance with the Vinaya?"

The Blessed One replied:

"It is not, Upāli."

Venerable Upāli again asked:

"Blessed One, if the community of bhikkhus is harmonious, yet in a case requiring a rebuke they instead impose demotion ^[07], and in a case requiring demotion they instead administer a rebuke, is that a legally valid act in accordance with the Dharma and a legally valid act in accordance with the Vinaya?"

The Blessed One replied:

"It is not, Upāli."

Venerable Upāli again asked:

"Blessed One, if the community of bhikkhus is harmonious, yet in a case requiring demotion they instead impose suspension ^[08], and in a case requiring suspension they instead impose demotion, is that a legally valid act in accordance with the Dharma and a legally valid act in accordance with the Vinaya?"

The Blessed One replied:

"It is not, Upāli."

Venerable Upāli again asked:

"Blessed One, if the community of bhikkhus is harmonious, yet in a case requiring suspension they instead impose expulsion ^[09], and in a case requiring expulsion they instead impose suspension, is that a legally valid act in accordance with the Dharma and a legally valid act in accordance with the Vinaya?"

The Blessed One replied:

"It is not, Upāli."

Venerable Upāli again asked:

"Blessed One, if the community of bhikkhus is harmonious, yet in a case requiring expulsion they instead grant the rule of mindfulness, and in a case requiring the rule of mindfulness they instead impose expulsion, is that a legally valid act in accordance with the Dharma and a legally valid act in accordance with the Vinaya?"

The Blessed One replied:

"It is not, Upāli."

Venerable Upāli again asked:

"Blessed One, if the community of bhikkhus is harmonious, yet in a case requiring the granting of the rule of mindfulness they instead deal with the matter from its origin, and in a case requiring the matter to be dealt with from its origin they instead grant the rule of mindfulness, is that a legally valid act in accordance with the Dharma and a legally valid act in accordance with the Vinaya?"

The Blessed One replied:

"It is not, Upāli."

Venerable Upāli again asked:

"Blessed One, if the community of bhikkhus is harmonious, yet in a case requiring the matter to be dealt with from its origin they instead banish the bhikkhu, and in a case requiring banishment they instead deal with the matter from its origin, is that a legally valid act in accordance with the Dharma and a legally valid act in accordance with the Vinaya?"

The Blessed One replied:

"It is not, Upāli."

Venerable Upāli again asked:

"Blessed One, if the community of bhikkhus is harmonious, yet in a case requiring the observance of penance ^[10] they instead impose banishment, and in a case requiring banishment they instead require the observance of penance, is that a legally valid act in accordance with the Dharma and a legally valid act in accordance with the Vinaya?"

The Blessed One replied:

"It is not, Upāli."

Venerable Upāli again asked:

"Blessed One, if the community of bhikkhus is harmonious, yet in a case requiring the observance of penance they instead administer rehabilitation ^[11], and in a case requiring rehabilitation they instead require the observance of penance, is that a legally valid act in accordance with the Dharma and a legally valid act in accordance with the Vinaya?"

The Blessed One replied:

"It is not, Upāli.

"Upāli, if the community of bhikkhus is harmonious but performs one kind of legally valid act while proclaiming another kind of legally valid act, that is not a legally valid act in accordance with the Dharma or a legally valid act in accordance with the Vinaya, and the Sangha also incurs an offense.

"Upāli, if the Sangha is harmonious, yet in a case requiring the rule of settlement in the presence of the parties they instead grant the rule of mindfulness, and in a case requiring the rule of mindfulness they instead grant the rule of settlement in the presence of the parties, that is not a legally valid act in accordance with the Dharma or a legally valid act in accordance with the Vinaya, and the Sangha also incurs an offense.

"Upāli, if the community of bhikkhus is harmonious, yet in a case requiring the rule of mindfulness they instead grant the rule concerning one no longer insane, and in a case requiring the rule concerning one no longer insane they instead grant the rule of mindfulness, that is not a legally valid act in accordance with the Dharma or a legally valid act in accordance with the Vinaya, and the Sangha also incurs an offense.

"Upāli, if the community of bhikkhus is harmonious, yet in a case requiring the rule concerning one no longer insane they instead grant the rule of voluntary confession, and in a case requiring the rule of voluntary confession they instead grant the rule concerning one no longer insane, that is not a legally valid act in accordance with the Dharma or a legally valid act in accordance with the Vinaya, and the Sangha also incurs an offense.

"Upāli, if the community of bhikkhus is harmonious, yet in a case requiring the rule of voluntary confession they instead grant the rule of majority decision, and in a case requiring the rule of majority decision they instead grant the rule of voluntary confession, that is not a legally valid act in accordance with the Dharma or a legally valid act in accordance with the Vinaya, and the Sangha also incurs an offense.

"Upāli, if the community of bhikkhus is harmonious, yet in a case requiring the rule of majority decision they instead administer a rebuke, and in a case requiring a rebuke they instead grant the rule of majority decision, that is not a legally valid act in accordance with the Dharma or a legally valid act in accordance with the Vinaya, and the Sangha also incurs an offense.

"Upāli, if the community of bhikkhus is harmonious, yet in a case requiring a rebuke they instead impose demotion, and in a case requiring demotion they instead administer a rebuke, that is not a legally valid act in accordance with the Dharma or a legally valid act in accordance with the Vinaya, and the Sangha also incurs an offense.

"Upāli, if the community of bhikkhus is harmonious, yet in a case requiring demotion they instead impose suspension, and in a case requiring suspension they instead impose demotion, that is not a legally valid act in accordance with the Dharma or a legally valid act in accordance with the Vinaya, and the Sangha also incurs an offense.

"Upāli, if the community of bhikkhus is harmonious, yet in a case requiring suspension they instead impose expulsion, and in a case requiring expulsion they instead impose suspension, that is not a legally valid act in accordance with the Dharma or a legally valid act in accordance with the Vinaya, and the Sangha also incurs an offense.

"Upāli, if the community of bhikkhus is harmonious, yet in a case requiring expulsion they instead apply the rule of mindfulness, and in a case requiring the granting of the rule of mindfulness they instead impose expulsion, that is not a legally valid act in accordance with the Dharma or a legally valid act in accordance with the Vinaya, and the Sangha also incurs an offense.

"Upāli, if the community of bhikkhus is harmonious, yet in a case requiring the rule of mindfulness they instead deal with the matter from its origin, and in a case requiring the matter to be dealt with from its origin they instead grant the rule of mindfulness, that is not a legally valid act in accordance with the Dharma or a legally valid act in accordance with the Vinaya, and the Sangha also incurs an offense.

"Upāli, if the community of bhikkhus is harmonious, yet in a case requiring the matter to be dealt with from its origin they instead impose banishment, and in a case requiring banishment they instead deal with the matter from its origin, that is not a legally valid act in accordance with the Dharma or a legally valid act in accordance with the Vinaya, and the Sangha also incurs an offense.

"Upāli, you should train to proclaim each legally valid act according to its proper kind. When the rule of settlement in the presence of the parties is required, grant the rule of settlement in the presence of the parties. When the rule of mindfulness is required, grant the rule of mindfulness.

When the rule concerning one no longer insane is required, grant the rule concerning one no longer insane. When the rule of voluntary confession is required, grant the rule of voluntary confession. When the rule of majority decision is required, grant the rule of majority decision.

When a rebuke is required, administer a rebuke. When demotion is required, impose demotion. When suspension is required, impose suspension.

When expulsion is required, impose expulsion. When the matter must be dealt with from its origin, deal with it from its origin. When banishment is required, impose banishment.

When the observance of penance is required, require the observance of penance. When rehabilitation is required, administer rehabilitation.

"Upāli, you should train in this way."

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

Notes:

^[01] Pāli: cf. Vinaya Piṭaka, Mv. 9.6.1–8. Chinese: cf. the Vinayas of the various schools, Vinaya Section, Taishō 22–23.

^[02] See note 2 to Discourse 37.

^[03] Upāli 優 波 離. Pāli: Upāli.

^[04] The original Chinese reads: "performing one act and proclaiming another act" 作 異 業 說 異 業.

^[05] See Discourse 196 above.

^[06] In the text, 責 數 means a rebuke, also called a reprimand, that is, a censure or warning.

^[07] Demotion 下 置; this is perhaps what the Dharmaguptaka Vinaya calls placing under dependence, requiring submission to supervision.

^[08] Chinese: cử 舉, or cử tội, the procedure for accusing a bhikkhu before the Great Assembly.

^[09] Chinese: tẫn 擯, or diệt tẫn, expulsion from the Sangha.

^[10] Hành bất mạn 行 不 慢. In the Dharmaguptaka Vinaya: the practice of mānatta, or the practice of the discipline that brings joy, in the penance for a Sanghāvaśeṣa offense.

^[11] Trị 治. In the Dharmaguptaka Vinaya: ābhāna, the procedure for absolution from a Sanghāvaśeṣa offense.

198. THE DISCOURSE ON THE GROUND OF TAMING^[1]

Thus have I heard:

At one time the Buddha was sojourning in the city of Rājagṛha, residing in the Bamboo Grove, in Kalandaka Park.

At that time the novice A-di-na-hòa-đề ^[02] was also staying in the city of Rājagṛha, in a meditation hut within a secluded forest. Then, after midday, Prince Kì-bà-tiên-na ^[03] went at his leisure to the novice A-di-na-hòa-đề. After they had exchanged greetings, he sat down to one side and asked:

"Venerable A-kì-xá-na ^[04], there is something I wish to ask. Would you be willing to listen?"

The novice A-di-na-hòa-đề said:

"Worthy Prince, ask whatever you wish. After hearing it clearly, I shall consider it."

The prince asked:

"Venerable A-kì-xá-na, is it truly the case that a bhikkhu who dwells in this Dharma and Discipline, heedful and diligently cultivating, will attain one-pointedness of mind?"

The novice replied:

"Worthy Prince, it is truly so. A bhikkhu who dwells in this Dharma and Discipline, heedful and diligently cultivating, will attain one-pointedness of mind."

The prince asked again:

"Venerable A-kì-xá-na, I ask that you explain to me fully, in accordance with what you have heard and recited, how a bhikkhu who dwells in this Dharma and Discipline, heedful and diligently cultivating, will attain one-pointedness of mind."

The novice replied:

"Worthy Prince, I am not capable of explaining to you fully, in accordance with what I have heard and recited, how a bhikkhu who dwells in this Dharma and Discipline, heedful and diligently cultivating, will attain one-pointedness of mind. Worthy Prince, if I were to explain to you fully, in accordance with what I have heard and recited, how a bhikkhu who dwells in this Dharma and Discipline, heedful and diligently cultivating, will attain one-pointedness of mind, you might not be able to understand it. In that case, my efforts would be in vain."

The prince said to the novice:

"Venerable A-kì-xá-na, no one else has refuted you, so why have you already withdrawn of your own accord? Venerable A-kì-xá-na, I ask that you explain to me fully, in accordance with what you have heard and recited, how a bhikkhu who dwells in this Dharma and Discipline, heedful and diligently cultivating, will attain one-pointedness of mind. If I understand it, that will be excellent; but if I do not understand, I shall ask no further questions concerning these teachings."

The novice A-di-na-hòa-đề then explained to Prince Kì-bà-tiên-na, in accordance with the teachings he had heard and recited, how a bhikkhu who dwells in this Dharma and Discipline, heedful and diligently cultivating, will attain one-pointedness of mind. Prince Kì-bà-tiên-na then said:

"That a bhikkhu who dwells in this Dharma and Discipline, heedful and diligently cultivating, should attain one-pointedness of mind—such a thing is impossible."

Having said this, he rose from his seat and departed without taking his leave. Not long after Prince Kì-bà-tiên-na had gone, the novice A-di-na-hòa-đề went to the Buddha, bowed his head in homage, and sat down to one side. He then recounted to the Buddha in full all that he had discussed with Prince Kì-bà-tiên-na. After hearing this, the Blessed One said to the novice:

"A-kì-xá-na, enough. How could Prince Kì-bà-tiên-na know, when he lives amid sensual desires, is devoured by sensual craving, and is consumed by the fires of sensual desire? As for the ending of desire, the ending of craving, and the extinguishing of the fires of sensual desire—a state known only by one who is free from desire, understood only by one who is free from desire, and directly realized only by one who is free from desire—that the prince could know and see such a state is impossible. Why is this? A-kì-xá-na, it is because Prince Kì-bà-tiên-na constantly lives amid sensual desires.

"A-kì-xá-na, it is like four kinds of subjects to be tamed ^[06]: an elephant to be tamed, a horse to be tamed, an ox to be tamed, and a person to be tamed. Among them, two kinds can be tamed, and two kinds cannot be tamed ^[07]. A-kì-xá-na, what do you think? As for the two kinds that cannot be tamed, that what has not yet been subdued should be subdued here, and that what has not yet been trained should accept training—such a thing is impossible ^[08]. As for these two kinds that can be tamed, when they are skillfully tamed, that what has not yet been subdued should be subdued here, and that they should be trained to accept training—such a thing is possible ^[09].

"Even so, A-kì-xá-na, enough. How could Prince Kì-bà-tiên-na know, when he lives amid sensual desires, is devoured by sensual craving, and is consumed by the fires of sensual desire? As for the ending of desire, the ending of craving, and the extinguishing of the fires of sensual desire—a state known only by one who is free from desire, understood only by one who is free from desire, and directly realized only by one who is free from desire—that the prince could know and see such a state is impossible. Why is this? A-kì-xá-na, it is because Prince Kì-bà-tiên-na constantly lives amid sensual desires.

"A-kì-xá-na, suppose that not far from a village there were a great rocky mountain, unbroken, unpierced, without cavities, solid, immovable, and forming a single mass. Suppose two people wished to survey the surroundings. One of them quickly climbed the mountain, while the other remained standing at its foot.

The person atop the rocky mountain saw that beyond it there were level lands, gardens, groves, clear springs, lotus ponds, long rivers, and great bodies of water. Having seen them, the person on the mountain asked the person below, 'Do you see that beyond the mountain there are level lands, gardens, groves, lotus ponds, clear springs, long rivers, and great bodies of water?' The person below replied, 'That I, seeing this mountain, should also see beyond it level lands, gardens, groves, clear springs, lotus ponds, long rivers, and great bodies of water—such a thing is impossible.' The person on the mountain then quickly climbed down, took hold of the person below, and led him up the rocky mountain.

When they arrived at the top, he asked, 'Do you see that beyond the mountain there are level lands, gardens, groves, clear springs, lotus ponds, long rivers, and great bodies of water?' The other person replied, 'Only now do I see them.' He again asked him, 'A moment ago you said that such a thing was impossible, but now you say that you see them. What does this mean?' The other person replied, 'A moment ago I could not see them because the mountain obstructed my view.'

"Even so, A-kì-xá-na, enough. How could Prince Kì-bà-tiên-na know, when he lives amid sensual desires, is devoured by sensual craving, and is consumed by the fires of sensual desire? As for the ending of desire, the ending of craving, and the extinguishing of the fires of sensual desire—a state known only by one who is free from desire, understood only by one who is free from desire, and directly realized only by one who is free from desire—that the prince could know and see such a state is impossible. Why is this? A-kì-xá-na, it is because Prince Kì-bà-tiên-na constantly lives amid sensual desires."

“A-kì-xá-na, in ancient times King Kshatriya Crown-Born had an elephant hunter. The king said, ‘Elephant hunter, capture a wild elephant and bring it here for me. When you have caught one, report it to me.’ Having received the king’s command, the elephant hunter mounted the royal elephant and went into an old forest.

There he saw an enormous wild elephant. Upon seeing it, he captured it and tethered it by the neck to the royal elephant. The royal elephant then led the wild elephant out into an open clearing, while the elephant hunter went to King Kshatriya Crown-Born and reported, ‘Your Majesty, I have captured the wild elephant and tethered it in the open clearing.

May Your Majesty command as you please!’ Hearing this report, King Kshatriya Crown-Born immediately said, ‘Skilled elephant trainer, quickly train that wild elephant, subdue it, and make it a thoroughly trained elephant. When its training is complete, return and report to me.’ Having received the king’s command, the skilled elephant trainer carried a very large post upon his right shoulder and went to the wild elephant.

He drove the post into the ground and tethered the wild elephant by the neck, restraining its delight in the mountain forest, removing its longing for the mountain forest, putting an end to its distress over the mountain forest, making it delight in villages and grow accustomed to loving human society.

“The skilled elephant trainer first gave it food and drink. A-kì-xá-na, when the wild elephant began to obey the skilled elephant trainer and accept food and drink, the skilled elephant trainer thought, ‘This wild elephant can now survive. Why is that?

Because this enormous wild elephant has begun to accept food and drink.’ When the wild elephant began to accept food and drink and obey the trainer, the elephant trainer addressed it with gentle and pleasing words, commanding it to lie down, rise, go forward, go back, take up, put down, draw in, and stretch out. When the elephant trainer addressed the wild elephant with gentle and pleasing words, commanding it to lie down, rise, go forward, go back, take up, put down, draw in, and stretch out, the wild elephant acted according to the elephant trainer’s instructions.

A-kì-xá-na, when the wild elephant obeyed the elephant trainer’s instructions, the elephant trainer then bound its two forelegs, its two hind legs, its two feet, its two flanks, its thighs, spine, head, forehead, ears, tusks, and even its trunk. He ordered a man holding a goad to mount its head and had a great number of men holding knives, shields, pikes, spears, halberds, axes, and battle-axes stand before it. The elephant trainer himself stood directly before the elephant, holding a sharp spear, and said, ‘I am now disciplining you; do not move.

While I discipline you, you must not move.’ When the wild elephant heard the elephant trainer command it not to move while being disciplined, it did not raise its forelegs or move its hind legs, feet, flanks, thighs, spine, head, forehead, ears, tusks, or trunk. None of them moved. Thus the wild elephant obeyed the elephant trainer and stood completely still.

“A-kì-xá-na, when the wild elephant obeyed the elephant trainer and did not move, it could then endure knives, pikes, spears, halberds, axes, and battle-axes; loud shouts and cries; the blowing of conches, beating of drums, and ringing of bells. It could endure them all. When the wild elephant could endure these things, it was an elephant that was tamed, well tamed, supremely tamed, tamed to the utmost degree, highly agile, agile to the utmost degree, fit for the king to mount, and fit to eat from the king’s granary. It was then called a royal elephant.

“So too, A-kì-xá-na, when a Tathagata appears in the world—an Arhat, a Perfectly Enlightened One, accomplished in knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of devas and humans, called the Buddha, the Blessed One—he personally knows, directly realizes, and awakens to this world with its devas, Maras, Brahmas, ascetics, brahmins, humans, and heavenly beings, and, having accomplished this, abides therein.

He teaches the Dharma that is excellent in the beginning, excellent in the middle, and excellent in the end, meaningful and well phrased, complete and pure, revealing the holy life. When a clansman hears the Dharma taught by him and, after hearing it, gains faith in the Dharma taught by the Tathagata, he shaves off his hair and beard, dons the kasaya robe, and, with sincere faith, leaves the household life for homelessness to train in the path.

A-kì-xá-na, this is the time when the noble disciple emerges into the open clearing, just as the royal elephant leads the wild elephant out. Just as the wild elephant still clings to and craves the pleasures of life in the mountain forest, so too, A-kì-xá-na, devas and humans cling to sensual pleasures among the five objects of desire—forms, sounds, odors, flavors, and tangible objects. The Tathagata begins to tame that bhikkhu, saying, ‘You must guard your bodily conduct and maintain pure livelihood.

You must guard your speech and mind and maintain pure livelihood.’

“When the noble disciple guards his bodily conduct and maintains pure livelihood, and guards his speech and mind and maintains pure livelihood, the Tathagata further trains that bhikkhu, saying, ‘Contemplate the body internally as body, and likewise contemplate feelings, mind, and dharmas as dharmas.’ When the noble disciple contemplates the body internally as body and contemplates feelings, mind, and dharmas as dharmas, these four foundations of mindfulness bind and secure the mind of the noble disciple, restraining the mind’s intoxicated delight in worldly things, removing thoughts that crave worldly things, ending weariness with the holy life born of worldly attachment, causing him to delight in the true Dharma and cultivate the noble precepts.

A-kì-xá-na, just as the elephant trainer, after receiving King Kshatriya Crown-Born’s command, carried a very large post upon his right shoulder to the wild elephant, drove the post into the ground, and tethered the wild elephant by the neck, restraining its delight in the mountain forest, removing its longing for the mountain forest, putting an end to its distress over the mountain forest, making it delight in villages and grow accustomed to loving human society; so too, A-kì-xá-na, these four foundations of mindfulness bind and secure the mind of the noble disciple, restraining the mind’s intoxicated delight in worldly things, putting an end to its worldly weariness, causing it to delight in the true Dharma and cultivate the noble precepts.

“When the noble disciple contemplates the body internally as body, and likewise contemplates feelings, mind, and dharmas as dharmas, the Tathagata trains that bhikkhu, saying, ‘When contemplating the body internally as body, do not entertain thoughts associated with sensual desire; likewise, when contemplating feelings, mind, and dharmas as dharmas, do not entertain thoughts associated with what is contrary to the Dharma.’ The disciple then follows the Tathagata’s instruction.

A-kì-xá-na, this is just as the wild elephant obeys the elephant trainer when, with gentle and pleasing words, he commands it to lie down, rise, go forward, go back, take up, put down, draw in, and stretch out. Thus the wild elephant follows the elephant trainer’s instructions. So too, A-kì-xá-na, when the noble disciple contemplates the body internally as body, he does not entertain thoughts associated with sensual desire; likewise, when contemplating feelings, mind, and dharmas as dharmas, he does not entertain thoughts associated with what is contrary to the Dharma.

Thus the noble disciple follows the Tathagata’s instruction.”

“When the noble disciple thus follows the Tathagata’s instruction, the Tathagata further trains that bhikkhu, saying, ‘You should seclude yourself from sensual desire and unwholesome states, and so on, until you attain, accomplish, and dwell in the fourth jhana.’ Thus the noble disciple follows the Tathagata’s instruction and dwells unmoving. A-kì-xá-na, it is just as a wild elephant follows the training of the elephant trainer and remains unmoving: it does not move its two forelegs, its two hind legs, its two buttocks, its two flanks, its thighs, spine, head, ears, tusks, or trunk; none of them moves.

Thus the wild elephant obeys the elephant trainer and stands still without moving. So too, A-kì-xá-na, when the noble disciple, secluded from sensual desire and unwholesome states, and so on, attains, accomplishes, and dwells in the fourth jhana, the noble disciple thus follows the Tathagata’s instruction and dwells unmoving. When the noble disciple follows the Tathagata’s instruction and dwells unmoving, he is then able to endure hunger, thirst, heat, cold, mosquitoes, gnats, lice, wind, the burning sun, harsh words, and blows from sticks.

He is also able to endure extremely painful bodily illnesses that nearly take his life, as well as all unpleasant things. A-kì-xá-na, it is just as a wild elephant that obeys the elephant trainer and stands still without moving is then able to endure knives, shields, lances, spears, halberds, axes, battle-axes, loud shouts and cries, the blowing of conches, the beating of drums, and the sounding of bells. So too, A-kì-xá-na, when the noble disciple follows the Tathagata’s instruction and dwells unmoving, he is then able to endure hunger, thirst, cold, heat, mosquitoes, gnats, lice, wind, sun, oppression, harsh words, and blows from sticks.

He is also able to endure extremely painful bodily illnesses that nearly take his life, as well as all unpleasant things. A-kì-xá-na, when the noble disciple follows the Tathagata’s instruction and is able to endure, he is then one who is trained, well trained, supremely trained, trained to the highest degree, one who has attained supreme serenity and the highest serenity. He has abandoned all crookedness, fear, delusion, and hypocrisy; the dust of defilements has been purified and settled.

He is unstained and undefiled, worthy of praise, worthy of invitation, worthy of reverence, worthy of honor, truly worthy of offerings, and a field of merit for all devas and human beings. A-kì-xá-na, it is just as when a wild elephant has become able to endure. It is then an elephant that is trained, well trained, supremely trained, trained to the highest degree, supremely agile, and agile to the highest degree.

It can charge into battle bearing the king, receives the king’s fodder, and is called a royal elephant. So too, A-kì-xá-na, when the noble disciple follows the Tathagata and is able to endure, he is then called one who is trained, well trained, supremely trained, trained to the highest degree, supremely serene, and serene to the highest degree. He has abandoned all crookedness, fear, delusion, and hypocrisy; the dust of defilements has been purified and settled.

He is unstained and undefiled, worthy of praise, worthy of invitation, worthy of reverence, worthy of honor, truly worthy of offerings, and a field of merit for all devas and human beings.

“A-kì-xá-na, if a young wild elephant dies without having been trained, that is called an untrained death. If a middle-aged wild elephant dies without having been trained, that is called an untrained death. A-kì-xá-na, if a young noble disciple reaches the end of his life without having been trained, that is called an untrained end of life. If a middle-aged noble disciple reaches the end of his life without having been trained, that is called an untrained end of life.

“A-kì-xá-na, if a young wild elephant dies after having been well trained, that is called a well-trained death. If a middle-aged wild elephant dies after having been well trained, that is called a well-trained death. A-kì-xá-na, if a young noble disciple reaches the end of his life after having been well trained, that is called a well-trained end of life. If a middle-aged noble disciple reaches the end of his life after having been well trained, that is called a well-trained end of life.”

Thus spoke the Buddha. After the novice A-di-na-hòa-đề and the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.
Notes:

^[01] Corresponds to the Pāli M.125, Dantabhūmi-suttaṃ.

^[02] The royal prince Kì-bà-tiên-na 王 童 子 耆 婆 先 那. Pāli: Jayasena-Rājakūmāra.

^[04] A-kì-xá-na 阿 奇 舍 那; Pāli: Aggivassana. This may be the name of a clan rather than the Venerable One’s personal name.

^[05] The Chinese text has “ground,” “stage,” or “condition”; its meaning will become apparent below.

^[06] “Trained” 調 御; Pāli: damma, meaning trained. The Pāli text lists only three: hatthidamma, the training of elephants; assadamma, the training of horses; and godamma, the training of cattle.

^[07] In the Pāli text, there are two animals requiring training that have not yet been trained, and two animals requiring training that have already been trained.

^[08] The Chinese wording in this passage is somewhat obscure. Compare the Pāli: api nu te adantāva dantakāraṇaṃ gaccheyyuṃ, adantāva dantabhūmiṃ sampāpuṇeyyuṃ, seyyathāpi te dve... sudantā suvinītā'ti? “Could these untrained animals perform the work of trained animals and attain the stage of trained animals, like those two... that have been thoroughly trained and skillfully subdued?”

^[09] The Chinese text appears to understand that in two cases training is possible, while in two other cases it is absolutely impossible.

^[10] The Chinese text has “ground,” “stage,” or “condition”; its meaning will become apparent below.

^[11] See note 10 above.