中阿含經

17. POTĀLIYA CHAPTER

202. THE SUTRA ON OBSERVING THE FAST^[1]

Thus have I heard:

At one time the Buddha was journeying in the country of Śrāvastī, residing in the Eastern Park, in the Hall of Migāra’s Mother.^[02]

At that time, early in the morning, Visākhā, Migāra’s Mother,^[03] bathed, put on pure white garments, and, accompanied by her daughters-in-law and surrounded by her retinue, went to the Buddha. She bowed her head in homage and then stood to one side. The Blessed One asked:

“Laywoman,^[04] have you just bathed?”

She replied:

“Blessed One, today I am observing the fast. Blessed One, today I am observing the fast.”

The Blessed One asked:

“Laywoman, what kind of fast are you observing today? There are three kinds of fast. What are the three? The first is the cowherd’s fast; the second is the Nigaṇṭha’s fast; and the third is the noble eight-branched fast.

“Laywoman, what is the cowherd’s fast?^[05] In the morning, a cowherd releases the cattle into the marshes, and late in the day he leads them back to the village. Upon returning to the village, he thinks, ‘Today I grazed the cattle in this place; tomorrow I shall graze them in that place. Today I watered the cattle in this place; tomorrow I shall water them in that place.’ Laywoman, likewise, one who observes the fast may think, ‘Today I ate such food; tomorrow I shall eat such other food.

Today I drank such a beverage; tomorrow I shall drink such another beverage. Today I consumed food such as this; tomorrow I shall consume food such as that.’ Thus that person passes the day and night delighting in and clinging to sensual desires. This is called the cowherd’s fast.

Observing the cowherd’s fast in this way brings no great benefit, yields no great fruit, possesses no great merit, and leads to no growth.

“Laywoman, what is the Nigaṇṭha’s fast?^[06] Suppose there is a renunciant who trains according to the Nigaṇṭhas. He exhorts a person, saying, ‘For the protection of living beings beyond one hundred yojanas to the east, cast aside knives and clubs. Likewise, for the protection of any living beings beyond one hundred yojanas to the west, south, and north, cast aside knives and clubs.’ Thus he exhorts and urges another.

Living beings of whom one is aware are protected, while living beings of whom one is unaware are not protected. On the fifteenth day, the day of the Prātimokṣa recitation, you remove your clothing, stand naked facing due east, and say, ‘I have no father or mother and do not belong to a father or mother. I have no wife or children and do not belong to a wife or children.

I have no male or female servants and do not belong to male or female servants.’ Laywoman, he exhorts and urges one to speak truthful words, yet contrary to that exhortation and urging, they become false words. Day after day, that person meets his parents and thinks, ‘These are my parents.’ Day after day, his parents also see their child and think, ‘This is our child.’ That person meets his wife and children and thinks, ‘These are my wife and children.’ His wife and children also see him and think, ‘This is our honored elder.’ That person meets his male and female servants and thinks, ‘These are my male and female servants.’ His male and female servants also see him and think, ‘This is our master.’ He makes use of these sensual pleasures as though they had not been given to him,

rather than as though they had been given.^[07] This is called the Nigaṇṭha’s fast.

Observing it in this way brings no great benefit, yields no great fruit, and leads to no growth.

“Laywoman, what is the noble eight-branched fast?^[08] When observing the fast, a well-learned noble disciple reflects thus: ‘True arhats throughout their lives abstain from killing living beings, abandon the killing of living beings, lay aside knives and clubs, possess a sense of shame and moral dread, have compassionate hearts, and benefit all beings, even insects. Their minds have been purified of killing living beings.

I too shall throughout my life abstain from killing living beings,^[09] abandon the killing of living beings, lay aside knives and clubs, possess a sense of shame and moral dread, have a compassionate heart, and benefit all beings, even insects. I now purify my mind of killing living beings. Through this factor, I am equal to and no different from an arhat.’^[10] I regard this factor as equal to and no different from that of an arhat; therefore, it is called a fast.

“Furthermore, laywoman, when observing the fast, a well-learned noble disciple reflects thus: ‘True arhats throughout their lives do not take what has not been given. They abandon taking what has not been given, take only what has been given, delight in taking only what has been given, always delight in generosity, take joy in relinquishment, are joyous and not miserly, expect no recompense, do not allow theft to obscure their minds, and are able to restrain themselves.

Their minds have been purified of taking what has not been given. I too shall throughout my life abstain from taking what has not been given, abandon taking what has not been given, take only what has been given, delight in taking only what has been given, always delight in generosity, take joy in relinquishment, be joyous and not miserly, never expect recompense, not allow theft to obscure my mind, and be able to restrain myself.

I now purify my mind of taking what has not been given.’ I regard this factor as equal to and no different from that of an arhat; therefore, it is called a fast.

“Furthermore, laywoman, when observing the fast, a well-learned noble disciple reflects thus: ‘True arhats throughout their lives abstain from non-celibate conduct, abandon non-celibate conduct, practice the holy life, are utterly sincere and pure in mind, live free from impurity, are detached from sensual desire, and abandon sexual intercourse. Their minds have been purified of non-celibate conduct. During this one day and one night, I shall abstain from non-celibate conduct, abandon non-celibate conduct, practice the holy life, be utterly sincere and pure in mind, live free from impurity, be detached from sensual desire, and abandon sexual intercourse.

I now purify my mind of non-celibate conduct.’ I regard this factor as equal to and no different from that of an arhat; therefore, it is called a fast.

“Furthermore, laywoman, when observing the fast, a well-learned noble disciple reflects thus: ‘True arhats throughout their lives do not speak falsely. They abandon false speech, speak only words that are true and certain, delight in truth, abide in truth, are trusted by everyone, and do not deceive the world. Their minds have been purified of false speech. I too shall throughout my life not speak falsely, abandon false speech, speak only words that are true and certain, delight in truth, abide in truth, be trusted by everyone, and not deceive the world. I now purify my mind of false speech.’ I regard this factor as equal to and no different from that of an arhat; therefore, it is called a fast.

“Furthermore, laywoman, when observing the fast, a well-learned noble disciple reflects thus: ‘True arhats throughout their lives abstain from drinking intoxicants that cause heedlessness and abandon drinking intoxicants that cause heedlessness. Their minds have been purified of drinking intoxicants that cause heedlessness. I too shall throughout my life abstain from drinking intoxicants that cause heedlessness and abandon drinking intoxicants that cause heedlessness. I now purify my mind of drinking intoxicants that cause heedlessness.’ I regard this factor as equal to and no different from that of an arhat; therefore, it is called a fast.

“Furthermore, householder lady, when observing the fast, a well-learned noble disciple reflects thus: ‘Throughout their lives, true arhats abstain from high and luxurious beds, abandon high and luxurious beds, and delight in lying or sitting in lowly places, whether on a low bed or upon a spread of grass. Their minds have been purified of attachment to high and luxurious beds. For this one day and one night, I too shall abstain from high and luxurious beds, abandon high and luxurious beds, and delight in lying or sitting in lowly places, whether on a low bed or upon a spread of grass. I shall now purify my mind of attachment to high and luxurious beds.’ I regard this observance as equal to and no different from that of the arhats; therefore, it is called a fast.

“Furthermore, householder lady, when observing the fast, a well-learned noble disciple reflects thus: ‘Throughout their lives, true arhats abstain from flower garlands, necklaces, scented powders, cosmetics, singing, dancing, music, entertainments, and going to watch or listen to them. They abandon flower garlands, necklaces, scented powders, cosmetics, singing, dancing, music, entertainments, and going to watch or listen to them.

Their minds have been purified of attachment to flower garlands, necklaces, scented powders, cosmetics, singing, dancing, music, entertainments, and going to watch or listen to them. For this one day and one night, I too shall abstain from flower garlands, necklaces, scented powders, cosmetics, singing, dancing, music, entertainments, and going to watch or listen to them. I shall abandon flower garlands, necklaces, scented powders, cosmetics, singing, dancing, music, entertainments, and going to watch or listen to them.

I shall now purify my mind of attachment to flower garlands, necklaces, scented powders, cosmetics, singing, dancing, music, entertainments, and going to watch or listen to them.’ I regard this observance as equal to and no different from that of the arhats; therefore, it is called a fast.

“Furthermore, householder lady, when observing the fast, a well-learned noble disciple reflects thus: ‘Throughout their lives, true arhats abstain from eating at improper times and abandon eating at improper times. Their minds have been purified of attachment to eating at improper times. For this one day and one night, I too shall abstain from eating at improper times and abandon eating at improper times. I shall now purify my mind of attachment to eating at improper times.’ I regard this observance as equal to and no different from that of the arhats; therefore, it is called a fast.

“After attaining this noble fast endowed with eight factors, one who wishes to advance further should also cultivate five qualities.

“What are the five? Householder lady, when observing the fast, a well-learned noble disciple recollects the Tathagata thus: ‘The Blessed One is the Tathagata, the Unattached One, the Perfectly and Completely Awakened One, Accomplished in Knowledge and Conduct^[11], the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of Those to Be Tamed^[12], the Teacher of Devas and Humans, the Buddha, the Blessed One^[13].’ After recollecting the Tathagata in this way, any evil craving that exists is immediately eliminated, and any defiled, evil, and unwholesome qualities that exist are also eliminated.

Householder lady, because the well-learned noble disciple takes the Tathagata as the object of recollection, the mind becomes serene and joy arises; any evil craving that exists is immediately eliminated, and any defiled, evil, and unwholesome qualities that exist are also eliminated. It is just as when a person whose head is covered with grime becomes clean through the use of cleansing paste, hot water, and the effort of someone washing it.

In the same way, when observing the fast, a well-learned noble disciple recollects the Tathagata thus: ‘The Blessed One is the Tathagata, the Unattached One, the Perfectly and Completely Awakened One, Accomplished in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of Those to Be Tamed, the Teacher of Devas and Humans, the Buddha, the Blessed One.’ After recollecting the Tathagata in this way, any evil craving that exists is immediately eliminated, and any defiled, evil, and unwholesome qualities that exist are also eliminated.

Householder lady, because the well-learned noble disciple takes the Tathagata as the object of recollection, the mind becomes serene and joy arises; any evil craving that exists is immediately eliminated, and any defiled and unwholesome qualities that exist are also eliminated. This is called the well-learned noble disciple’s observance of the Brahma fast: dwelling in communion with Brahma and, on account of Brahma, attaining serenity of mind and joy, so that any evil craving that exists is immediately eliminated, and any defiled, evil, and unwholesome qualities that exist are also eliminated.

“Householder lady, when observing the fast, a well-learned noble disciple recollects the Dharma thus: ‘This Dharma has been perfectly expounded by the Blessed One; it is ultimate, constant, and unchanging, known through right wisdom, seen through right wisdom, and directly realized through right wisdom^[14].’ After recollecting it in this way, any evil craving that exists is immediately eliminated, and any defiled, evil, and unwholesome qualities that exist are also eliminated.

Householder lady, because the well-learned noble disciple takes the Dharma as the object of recollection, the mind becomes serene and joy arises; any evil craving that exists is immediately eliminated, and any defiled, evil, and unwholesome qualities that exist are also eliminated. It is just as when a person whose body is covered with grime becomes clean through the use of bathing powder, hot water, and the effort of someone thoroughly washing it.

In the same way, when observing the fast, a well-learned noble disciple recollects the Dharma thus: ‘This Dharma has been perfectly expounded by the Blessed One; it is ultimate, constant, and unchanging.’ After recollecting the Dharma in this way, any evil craving that exists is immediately eliminated, and any defiled, evil, and unwholesome qualities that exist are also eliminated. Householder lady, because the well-learned noble disciple takes the Dharma as the object of recollection, the mind becomes serene and joy arises; any evil craving that exists is immediately eliminated, and any defiled, evil, and unwholesome qualities that exist are also eliminated.

Householder lady, this is called the well-learned noble disciple’s observance of the Dharma fast: dwelling in communion with the Dharma and, on account of the Dharma, attaining serenity of mind and joy, so that any evil craving that exists is immediately eliminated, and any defiled and unwholesome qualities that exist are also eliminated.”

“Furthermore, housewife, when a well-instructed noble disciple observes the fast, she recollects the Sangha thus: ‘The Sangha consists of the Blessed One’s disciples who have practiced well, practiced uprightly, practiced according to the essential way, and practiced the proper path. Within the Tathagata’s Sangha there are indeed those progressing toward arhatship and those who have realized the fruit of arhatship; those progressing toward non-returning and those who have realized the fruit of non-returning; those progressing toward once-returning and those who have realized the fruit of once-returning; and those progressing toward stream-entry and those who have realized the fruit of stream-entry.

These are the four pairs, the eight classes of noble persons. This is the Sangha of the Blessed One’s disciples, accomplished in morality, concentration, wisdom, liberation, and the knowledge and vision of liberation; worthy of invitation, worthy of hospitality, worthy of offerings, worthy of service, worthy of reverence, and an excellent field of merit for devas and human beings ^[15].’ After she has recollected in this way, any evil greed she may have is immediately eliminated, and any defiled, evil, unwholesome qualities are also eliminated.

Housewife, because the well-instructed noble disciple takes the Sangha as her object, her mind becomes serene and she gains joy; any evil greed she may have is immediately eliminated, and any defiled, evil, unwholesome qualities are also eliminated. It is just as a garment stained with grime and impurity becomes clean through ashes, alkaline powder, washing powder, hot water, and a person’s effort in laundering it. In the same way, when a well-instructed noble disciple observes the fast, she recollects the Sangha thus: ‘The Sangha consists of the Blessed One’s disciples who have practiced well, practiced uprightly, practiced according to the essential way, and practiced the proper path.

Within the Tathagata’s Sangha there are indeed those progressing toward arhatship and those who have realized the fruit of arhatship; those progressing toward non-returning and those who have realized the fruit of non-returning; those progressing toward once-returning and those who have realized the fruit of once-returning; and those progressing toward stream-entry and those who have realized the fruit of stream-entry.

These are the four pairs, the eight classes of noble persons. This is the Blessed One’s Sangha, accomplished in morality, concentration, wisdom, liberation, and the knowledge and vision of liberation; worthy of invitation, worthy of hospitality, worthy of veneration, worthy of offerings, worthy of service, worthy of reverence, and an excellent field of merit for devas and human beings.’ When she recollects the Sangha in this way, any evil greed she may have is immediately eliminated, and any defiled, evil, unwholesome qualities are also eliminated.

Housewife, because the well-instructed noble disciple takes the Sangha as her object, her mind becomes serene and she gains joy; any evil greed she may have is immediately eliminated, and any defiled, evil, unwholesome qualities are also eliminated. This is called a well-instructed noble disciple’s observance of the Sangha fast. She enters into communion with the Sangha, and through the Sangha her mind becomes serene and she gains joy; any evil greed she may have is immediately eliminated, and any defiled, evil, unwholesome qualities are also eliminated.

“Furthermore, housewife, when a well-instructed noble disciple observes the fast, she reflects upon the precepts she has undertaken: unbroken, without breach, unstained, unblemished, expansive and sublime, not maintained in expectation of recompense, praised by the wise, well fulfilled, leading in the right direction, well undertaken, and well maintained. After she has recollected the precepts she has undertaken, any evil greed she may have is immediately eliminated, and any defiled, evil, unwholesome qualities are also eliminated.

Housewife, because the well-instructed noble disciple takes the precepts as her object, her mind becomes serene and she gains joy; any evil greed she may have is immediately eliminated, and any defiled, evil, unwholesome qualities are also eliminated. It is just as a mirror, soiled with dust and lacking brightness, becomes clear and bright through stone, whetstone, polishing material, and a person’s effort in wiping and polishing it.

In the same way, when a well-instructed noble disciple observes the fast, she recollects the precepts she has undertaken: unbroken, without breach, unblemished, unstained, expansive and sublime, not maintained in expectation of recompense, praised by the wise, well fulfilled, leading in the right direction, well undertaken, and well maintained. After she has thus recollected the precepts she has undertaken, any evil greed she may have is immediately eliminated, and any defiled, evil, unwholesome qualities are also eliminated.

Housewife, because the well-instructed noble disciple takes the precepts as her object, her mind becomes serene and she gains joy; any evil greed she may have is immediately eliminated, and any defiled, evil, unwholesome qualities are also eliminated. This is called a well-instructed noble disciple’s observance of the precepts fast. She enters into communion with the precepts, and through the precepts her mind becomes serene and she gains joy; any evil greed she may have is immediately eliminated, and any defiled, evil, unwholesome qualities are also eliminated.

“Furthermore, housewife, when a well-instructed noble disciple observes the fast, she recollects the devas thus: ‘There truly are the devas of the Four Great Kings. If those devas are accomplished in faith, upon dying here they are reborn there. I too possess that faith.

If those devas are accomplished in morality, learning, generosity, and wisdom, upon dying here they are reborn there. I too possess that wisdom. There truly are the devas of the Thirty-three, the Yama devas, the Tusita devas, the devas Who Delight in Creation, and the devas Who Exercise Mastery over Others’ Creations.

Accomplished in faith, those devas are reborn there upon dying here; I too possess that faith. If those devas are accomplished in morality, learning, generosity, and wisdom, upon dying here they are reborn there. I too am accomplished in that wisdom.’ After she has recollected in this way both herself and the devas who possess faith, morality, learning, generosity, and wisdom, any evil greed she may have is immediately eliminated, and any defiled, evil, unwholesome qualities are also eliminated.

Housewife, because the well-instructed noble disciple takes the devas as her object, her mind becomes serene and she gains joy; any evil greed she may have is immediately eliminated, and any defiled, evil, unwholesome qualities are also eliminated. It is just as fine gold of the highest quality, encrusted with impure dust, becomes bright and pure through fire, a file, alkali, a hammer, red earth, and a person’s effort in wiping and polishing it.

In the same way, when a well-instructed noble disciple observes the fast, she recollects the devas thus: ‘There truly are the devas of the Four Great Kings. If those devas are accomplished in faith, upon dying here they are reborn there; I too possess that faith. If those devas are accomplished in morality, learning, generosity, and wisdom, upon dying here they are reborn there; I too possess that wisdom.

There truly are the devas of the Thirty-three, the Yama devas, the Tusita devas, the devas Who Delight in Creation, and the devas Who Exercise Mastery over Others’ Creations. If those devas are accomplished in faith, upon dying here they are reborn there. I too am accomplished in that faith.

If those devas are accomplished in morality, learning, generosity, and wisdom, upon dying here they are reborn there; I too am accomplished in that wisdom.’ When she recollects in this way both herself and the devas who possess faith, morality, learning, generosity, and wisdom, any evil greed she may have is immediately eliminated, and any defiled, evil, unwholesome qualities are also eliminated.

“Housewife, if one thus observes this noble fast with its eight factors, then even if another person were king over these sixteen great countries—first, Anga; second, Magadha; third, Kasi; fourth, Kosala; fifth, Kuru; sixth, Pancala; seventh, Assaka; eighth, Avanti; ninth, Cedi; tenth, Vajji; eleventh, Vatsa; twelfth, Bhagga; thirteenth, Sumbha; fourteenth, Surasena; fifteenth, Yona; and sixteenth, Kamboja—and could freely use at will all the wealth and treasures within those countries, including gold, silver, mani gems, pearls, beryl, sangha ^[16], jade, coral, liu-shao ^[17], bei-liu ^[18], bei-le ^[19], agate, tortoiseshell, red stone, and round pearls, that person would still not equal one-sixteenth of the person who observes the noble fast with its eight factors.”

"Lady householder, it was for this reason that I said, ‘The pleasures of a human king do not equal the pleasures of the devas.’ Fifty human years are but one day and one night in the Heaven of the Four Great Kings. Thirty such days and nights make one month, twelve such months make one year, and five hundred such years constitute the lifespan of the devas in the Heaven of the Four Great Kings. Lady householder, it is indeed possible that a good man or good woman who undertakes and observes the Noble Eightfold Observance, upon the breakup of the body and the end of life, will be reborn in the Heaven of the Four Great Kings.

"Lady householder, it was for this reason that I said, ‘The pleasures of a human king do not equal the pleasures of the devas.’ One hundred human years are but one day and one night in the Heaven of the Thirty-three. Thirty such days and nights make one month, twelve such months make one year, and one thousand such years constitute the lifespan of the devas in the Heaven of the Thirty-three. Lady householder, it is indeed possible that a good man or good woman who undertakes and observes this Noble Eightfold Observance, upon the breakup of the body and the end of life, will be reborn in the Heaven of the Thirty-three.

"Lady householder, it was for this reason that I said, ‘The pleasures of a human king do not equal the pleasures of the devas.’ Two hundred human years are but one day and one night in the Yāma Heaven. Thirty such days and nights make one month, twelve such months make one year, and two thousand such years constitute the lifespan of the devas in the Yāma Heaven. Lady householder, it is indeed possible that a good man or good woman who undertakes and observes the Noble Eightfold Observance, upon the breakup of the body and the end of life, will be reborn in the Yāma Heaven.

"Lady householder, it was for this reason that I said, ‘The pleasures of a human king do not equal the pleasures of the devas.’ Four hundred human years are but one day and one night in the Tuṣita Heaven. Thirty such days and nights make one month, twelve such months make one year, and four thousand such years constitute the lifespan of the devas in the Tuṣita Heaven. Lady householder, it is indeed possible that a good man or good woman who undertakes and observes this Noble Eightfold Observance, upon the breakup of the body and the end of life, will be reborn in the Tuṣita Heaven.

"Lady householder, it was for this reason that I said, ‘The pleasures of a human king do not equal the pleasures of the devas.’ Eight hundred human years are but one day and one night in the Heaven of Delight in Creation. Thirty such days and nights make one month, twelve such months make one year, and eight thousand such years constitute the lifespan of the devas in the Heaven of Delight in Creation. Lady householder, it is indeed possible that a good man or good woman who undertakes and observes this Noble Eightfold Observance, upon the breakup of the body and the end of life, will be reborn in the Heaven of Delight in Creation.

"Lady householder, it was for this reason that I said, ‘The pleasures of a human king do not equal the pleasures of the devas.’ One thousand six hundred human years are but one day and one night in the Heaven of Mastery over Others’ Creations. Thirty such days and nights make one month, twelve such months make one year, and sixteen thousand such years constitute the lifespan of the devas in the Heaven of Mastery over Others’ Creations. Lady householder, it is indeed possible that a good man or good woman who undertakes and observes this Noble Eightfold Observance, upon the breakup of the body and the end of life, will be reborn in the Heaven of Mastery over Others’ Creations."

At that time Visākhā, Migāra’s Mother, placed her palms together toward the Buddha and said:

"Blessed One, the Noble Eightfold Observance is truly marvelous and rare. It brings great benefit and great fruit, possesses great merit, and is of vast scope. From this day until the end of my life, I shall undertake and observe this Noble Eightfold Observance and, according to my ability, practice generosity and cultivate merit."

Then Migāra’s Mother, having heard the Buddha’s teaching, properly received and retained it and properly cultivated it. She bowed her head at the Buddha’s feet, circumambulated him three times, and departed.

Thus spoke the Blessed One. After Visākhā, Migāra’s Mother, and the bhikkhus heard what the Buddha had taught, they rejoiced and respectfully put it into practice.

Notes:

^[01] Corresponds to Pāli A.8.43, Visākhā-sutta. Separate translations: No. 87, The Sūtra on the Observance Spoken by the Buddha, translated by Zhi Qian of Wu; No. 88, The Sūtra of the Upāsikā Duòshèjiā, translated by an unknown translator; and No. 89, The Sūtra on the Eightfold Observance Spoken by the Buddha, translated by Juqu Jingsheng under the Liu Song.

^[02] Eastern Park, the Hall of Migāra’s Mother 東 園 鹿 子 母 講 堂. Pāli: Pubbārāme Migāramātupāsāde.

^[03] Visākhā, Migāra’s Mother 鹿 子 母 毗 舍 佉. Pāli: Visākhā Migāramātā.

^[04] The original Chinese reads: householder’s wife 居 士 婦.

^[05] Cowherd’s observance 放 牛 兒 齋. Pāli: gopālakūposatha.

^[06] Nigaṇṭha observance 尼 犍 齋. Pāli: Nigaṇṭhūposatha.

^[07] Bǐ yòng cǐ yù bù yǔ ér yòng fēi shì yǔ yòng 彼 用 此 欲 不 與 而 用 非 是 與 用. The meaning of this sentence is unclear. The corresponding passage in No. 87 does not imply any change in relationships on the following day; they still address one another as before—as parents, children, and so forth.

^[08] Noble Eightfold Observance 聖 八 支 齋. Pāli: atthaṅga samannāgato upasatho or ariyūposatha.

^[09] The Chinese text contains an error. The Eight-Precept Observance may be undertaken by one’s own vow for one day and one night. Both No. 87 and the Pāli text also state that the vow is made for only one day and one night. Pāli: yāvajīvaṃ arahanto pāṇātipātaṃ pahāya... ahaṃ pajja imañca rattiṃ imañca divasaṃ pāṇtipātaṃ pahāya...; "Throughout their lives, arhats abstain from killing living beings... Today, for one day and one night, I abstain from killing living beings..."

^[10] According to the context of the Chinese text, this final sentence must be understood as the Buddha’s concluding words. In the Pāli text, however, it forms part of the vow: imināpaṅgena arahantaṃ anukaromi uposatho ca me upavuttho, "In this respect I follow the example of the arhat, and I shall observe the observance."

^[11] Chinese: Míng Xíng Chéng Wéi. Pāli: vijjācara-sampanno.

^[12] Dàofǎyù 道 法 御; the Chinese text reads Dhammasārathi, "charioteer of the Dharma path," and omits purisa, "person." The Buddha’s epithet in Pāli is Purisadammasārathi, "the charioteer, or guide, of persons to be trained": Tamer of Persons.

^[13] Zhòngyòu 眾 祐, meaning the Blessed One. Pāli: Bhagavā.

^[14] Recollection of the Jewel of the Dharma, as read in the Dharmaskandha (Taishō 26, p. 462a), is as follows: "The Buddha’s True Dharma is well proclaimed, directly visible, free from affliction, timely, guiding onward, inviting close examination, and inwardly realized by the wise."

^[15] Recollection of the Jewel of the Sangha, according to the Dharmaskandha (same source and location), is as follows: "The Buddha’s disciples are endowed with excellent conduct, upright conduct, conduct in accordance with principle, conduct that follows the Dharma in conformity with the Dharma, and conduct in harmony and respect. Within this Sangha are those practicing toward stream-entry and those who have attained the fruit of stream-entry; those practicing toward once-returning and those who have attained the fruit of once-returning; those practicing toward non-returning and those who have attained the fruit of non-returning; those practicing toward arhatship and those who have attained the fruit of arhatship.

Thus there are four pairs and eight classes of pudgalas in all. The community of the Buddha’s disciples is fully endowed with moral discipline, worthy of invitations, worthy of hospitality, worthy of reverence, the unsurpassed field of merit, and worthy of the world’s offerings."

^[16] Xiāngjiā 儴 伽. Pāli: saṃkha, a conch shell or mother-of-pearl.

^[17] Liúshào 留 邵; it is unclear what kind of jewel this is.

^[18] Bìliú 鞞 留; it is unclear what kind of jewel this is.

^[19] Bìlè 鞞 勒; it is unclear what kind of jewel this is.

203. THE SŪTRA OF BÔ-LỊ-ĐA^[1]

Thus have I heard:

At one time the Buddha was journeying in Na-nan-đại, in Ba-hòa-lị’s mango grove.^[02]

At that time the householder Bô-lị-đa, dressed in immaculate white robes, with a white cloth wrapped around his head, leaning on a staff, holding a parasol, and wearing the sandals of a layman, went from park to park, from lodging to lodging, and from grove to grove, wandering everywhere and strolling at ease. Whenever he encountered śramaṇas or brahmins, he would say, ‘Venerable ones, you should know that I have withdrawn from worldly life, severed ties with worldly life, and relinquished all worldly affairs.’ The śramaṇas and brahmins would reply in gentle words, ‘Indeed, the householder Bô-lị-đa has withdrawn from worldly life, severed ties with worldly life, and relinquished all worldly affairs.’

Then the householder Bô-lị-đa, while journeying from place to place, leisurely wandered to where the Buddha was. After exchanging greetings, he stood directly before the Buddha, leaning upon his staff.

The Blessed One asked:

"Householder, there is a seat here. If you wish to sit, please be seated."

The householder Bô-lị-đa said:

"Gautama, it cannot be so! It should not be so! Why? I have withdrawn from worldly life, severed myself from worldly life, and relinquished all worldly affairs; why, then, does Gautama call me a householder?"

The Blessed One said:

"You have the appearance and outward marks of a householder, and therefore I call you a householder. There is a seat here. If you wish to sit, please be seated."

Three times the Blessed One again said:

"Householder, there is a seat here. If you wish to sit, sit down."

Three times the householder Bô-lị-đa also said to the Buddha:

"Gautama, it cannot be so! It should not be so! Why? I have withdrawn from worldly life, severed myself from worldly life, and relinquished all worldly affairs; why, then, does Gautama call me a householder?"

The Blessed One replied:

"You have the appearance and outward marks of a householder, and therefore I call you a householder. There is a seat here. If you wish to sit, please be seated."

Then the Blessed One asked:

"In what way have you withdrawn from worldly life, severed yourself from worldly life, and relinquished all worldly affairs?"

The householder Bô-lị-đa replied:

"I have given all the property in my household to my children. I now live without contrivance and without seeking anything, going only to obtain enough food to sustain my life. In this way I have withdrawn from worldly life, severed myself from worldly life, and relinquished all worldly affairs."

The Blessed One said:

"Householder, in the Noble Dharma and discipline, the severance of worldly affairs is not accomplished in this way. Householder, in the Noble Dharma and discipline there are eight factors for severing worldly affairs."

Thereupon the householder Bô-lị-đa laid aside his staff, folded his parasol, removed his layman's sandals, placed his palms together toward the Buddha, and said:

"Gautama, in the Noble Dharma and discipline, what are the eight factors for severing worldly affairs?"

The Blessed One said:

"Householder, a learned noble disciple, relying upon abstention from killing, abandons killing; relying upon abstention from taking what is not given, abandons taking what is not given; relying upon abstention from sexual misconduct, abandons sexual misconduct; relying upon abstention from false speech, abandons false speech; relying upon nonattachment, abandons attachment; relying upon freedom from anger and harmfulness, abandons anger and harmfulness; relying upon freedom from envy and hostility, abandons envy and hostility; and relying upon freedom from overweening pride, abandons overweening pride.

"Householder, how does a learned noble disciple, relying upon abstention from killing, abandon killing? A learned noble disciple reflects thus: ‘Whoever kills must undergo an evil result in this life and the life to come. If I were to kill, I would harm myself and would also misrepresent and slander others.

The devas and wise practitioners of the holy life would censure my observance of the precepts; my ill repute would be heard in every direction; and when my body breaks up and my life ends, I would certainly go to an evil destination and be born in hell. Whoever kills will undergo this result in this life and the life to come. Therefore, should I not now rely upon abstention from killing and abandon killing?’ He then relies upon abstention from killing and abandons killing.

In this way, a learned noble disciple, relying upon abstention from killing, abandons killing.

"Householder, how does a learned noble disciple, relying upon abstention from taking what is not given, abandon taking what is not given? A learned noble disciple reflects thus: ‘Whoever takes what is not given must undergo an evil result in this life and the life to come. If I were to take what is not given, I would harm myself and would also misrepresent and slander others.

The devas and wise practitioners of the holy life would censure my observance of the precepts; my ill repute would be heard in every direction; and when my body breaks up and my life ends, I would certainly go to an evil destination and be born in hell. Whoever takes what is not given must undergo such an evil result in this life and the life to come. Therefore, should I not now rely upon abstention from taking what is not given and abandon taking what is not given?’ He then relies upon abstention from taking what is not given and abandons taking what is not given.

In this way, a learned noble disciple, relying upon abstention from taking what is not given, abandons taking what is not given.

"Householder, how does a learned noble disciple, relying upon abstention from sexual misconduct, abandon sexual misconduct? A learned noble disciple reflects thus: ‘Whoever engages in sexual misconduct must undergo an evil result in this life and the life to come. If I were to engage in sexual misconduct, I would harm myself and would also misrepresent and slander others.

The devas and wise practitioners of the holy life would censure my observance of the precepts; my ill repute would be heard everywhere; and when my body breaks up and my life ends, I would go to an evil destination and be born in hell. Whoever engages in sexual misconduct must undergo this evil result in this life and the life to come. Therefore, should I not now rely upon abstention from sexual misconduct and abandon sexual misconduct?’ He then relies upon abstention from sexual misconduct and abandons sexual misconduct.

In this way, a learned noble disciple abstains from sexual misconduct and abandons sexual misconduct.

"Householder, how does a learned noble disciple, relying upon abstention from false speech, abandon false speech? A learned noble disciple reflects thus: ‘Whoever speaks falsely must undergo an evil result in this life and the life to come. If I were to speak falsely, I would harm myself and would also misrepresent and slander others.

The devas and wise practitioners of the holy life would censure my observance of the precepts; and when my body breaks up and my life ends, I would certainly go to an evil destination and be born in hell. Whoever speaks falsely must undergo this evil result in this life and the life to come. Therefore, should I not now rely upon abstention from false speech and abandon false speech?’ He then relies upon abstention from false speech and abandons false speech.

In this way, a learned noble disciple, relying upon abstention from false speech, abandons false speech.

"Householder, how does a learned noble disciple, relying upon nonattachment, abandon attachment? A learned noble disciple reflects thus: ‘Whoever is attached must undergo an evil result in this life and the life to come. If I were attached, I would harm myself and would also misrepresent and slander others.

The devas and wise practitioners of the holy life would censure my observance of the precepts. When my body breaks up and my life ends, I would certainly go to an evil destination and be born in hell. Whoever is attached must undergo this evil result in this life and the life to come.

Therefore, should I not now abstain from attachment and abandon attachment?’ He then relies upon abstention from attachment and abandons attachment. In this way, a learned noble disciple, relying upon abstention from attachment, abandons attachment.

"Householder, how does a learned noble disciple, relying upon abstention from anger and harmfulness, abandon anger and harmfulness? A learned noble disciple reflects thus: ‘Whoever harbors anger and harmfulness must undergo an evil result in this life and the life to come. If I were angry and harmful, I would harm myself and would also misrepresent and slander others.

The devas and wise practitioners of the holy life would censure my observance of the precepts; my ill repute would be heard in every direction; and when my body breaks up and my life ends, I would certainly go to an evil destination and be born in hell. Whoever harbors anger and harmfulness must undergo this evil result in this life and the life to come. Therefore, should I not now abstain from anger and harmfulness and abandon anger and harmfulness?’ He then relies upon abstention from anger and harmfulness and abandons anger and harmfulness.

In this way, a learned noble disciple, relying upon abstention from anger and harmfulness, abandons anger and harmfulness.

“Householder, how does a well-learned noble disciple, relying upon non-envy and non-hostility, abandon envy and hostility? A well-learned noble disciple reflects thus: ‘Whoever is envious and hostile must experience painful retribution in this life and the next. If I were envious and hostile, I would harm myself and also malign and slander others.

Devas and wise practitioners of the holy life would censure my training, and reports of my ill repute would spread in every direction. When my body breaks up and my life ends, I would certainly proceed to an evil destination and be born in hell. Whoever is envious and hostile must experience such painful retribution in this life and the next.

Should I not now rely upon non-envy and non-hostility to abandon envy and hostility?’ He then relies upon non-envy and non-hostility to abandon envy and hostility. Thus, a well-learned noble disciple relies upon non-envy and non-hostility to abandon envy and hostility.

“Householder, how does a well-learned noble disciple, relying upon the absence of overweening conceit, abandon overweening conceit? A well-learned noble disciple reflects thus: ‘Whoever has overweening conceit must experience painful retribution in this life and the next. If I had overweening conceit, I would harm myself and also malign and slander others.

Devas and wise practitioners of the holy life would censure my training, and reports of my ill repute would spread in every direction. When my body breaks up and my life ends, I would certainly proceed to an evil destination and be born in hell. Whoever has overweening conceit must experience such painful retribution in this life and the next.

Should I not now rely upon the absence of overweening conceit to abandon overweening conceit?’ He then relies upon the absence of overweening conceit to abandon overweening conceit. Thus, a well-learned noble disciple relies upon the absence of overweening conceit to abandon overweening conceit.

“These are the eight factors for severing worldly affairs in the noble Dharma and discipline.”

The householder asked:

“Gautama, in the noble Dharma and discipline, are these alone the means of severing worldly affairs, or are there others as well?”

The Blessed One said:

“In the noble Dharma and discipline, these are not the only means of severing worldly affairs. There are also another eight factors for severing worldly affairs that lead to realization.”

Upon hearing this, the householder Bolida removed his white headcloth, joined his palms toward the Buddha, and said:

“Gautama, why is it said that in the noble Dharma and discipline there are another eight factors for severing worldly affairs that lead to realization?”

The Blessed One replied:

“Householder, it is like a hungry, emaciated, exhausted dog that comes to a place where cattle are slaughtered. A butcher or his apprentice throws the dog a bone from which all the meat has been stripped. Having picked up the bone, the dog runs here and there gnawing it, tearing its lips, chipping its teeth, or injuring its throat; yet the dog is still unable thereby to end its hunger.

Householder, a well-learned noble disciple reflects thus: ‘Sensual desires are like a bare bone. The Blessed One has said that sensual desires are like a bare bone: they afford little pleasure but much suffering and are fraught with danger; therefore, they should be shunned. If one relinquishes sensual desire and withdraws from these evil and unwholesome states, then all objects of worldly sensual desire ^[03] are forever utterly ended without remainder.

This should be cultivated.’

“Householder, it is like a piece of meat lying on open ground not far from a village. A crow or hawk carries off that piece of meat, and then other crows and hawks pursue it to fight over it. What do you think, householder? If that crow or hawk does not immediately relinquish the piece of meat, will the other crows and hawks continue pursuing it to seize it?”

The householder replied:

“Indeed they will, Gautama.”

“What do you think, householder? If that crow or hawk immediately relinquishes the piece of meat, will the other crows and hawks continue pursuing it to seize it?”

The householder replied:

“No, Gautama.”

“Householder, a well-learned noble disciple reflects thus: ‘Sensual desires are like a piece of meat. The Blessed One has said that sensual desires are like a piece of meat: they afford little pleasure but much suffering and are fraught with danger; therefore, they should be abandoned.’ If one relinquishes sensual desire and withdraws from these evil and unwholesome states, then all objects of worldly sensual desire are forever utterly ended without remainder. This should be cultivated.

“Householder, it is like a person holding a blazing torch while walking against the wind. What do you think, householder? If that person does not immediately cast it away, will his hands and other limbs certainly be burned?”

The householder replied:

“Indeed they will, Gautama.”

“What do you think? If that person immediately casts it away, will his hands or other limbs still be burned?”

The householder replied:

“No, Gautama.”

“Householder, a well-learned noble disciple reflects thus: ‘Sensual desires are like a blazing torch. The Blessed One has said that sensual desires are like a blazing torch: they afford little pleasure but much suffering and are fraught with danger; therefore, they should be shunned.’ If one relinquishes sensual desire and withdraws from these evil and unwholesome states, then all worldly sensual desires are forever utterly ended without remainder. This should be cultivated.

“Householder, it is like a great fire pit not far from a village, filled with fire but having neither smoke nor flame. Suppose a person approached who was neither foolish nor deluded, whose perception was not distorted, who had mastery over his own mind and was free and independent; who desired pleasure and not pain, utterly detested pain, desired life and not death, and utterly detested death. What do you think, householder? Would that person leap into the fire pit?”

The householder replied:

“No, Gautama. Why is that? On seeing the fire pit, he would think: ‘If I fall into this fire pit, I shall certainly die; there can be no doubt. Even if I do not die, I shall certainly endure immeasurable pain.’ Upon seeing the fire pit, he would therefore think of keeping away from it, long to keep away from it, and relinquish it.

“Householder, a well-learned noble disciple further reflects thus: ‘Sensual desires are like a fire pit. The Blessed One has said that sensual desires are like a fire pit: they afford little pleasure but much suffering and are fraught with danger; therefore, they should be shunned.’ If one relinquishes sensual desire and withdraws from evil and unwholesome states, then all objects of worldly sensual desire are forever utterly ended without remainder. This should be cultivated.

“Householder, it is like a large venomous snake not far from a village, exceedingly fierce and virulent, black in color and terrifying. Suppose a person approached who was neither foolish nor deluded, whose perception was not distorted, who had mastery over his own mind and was free and independent; who desired pleasure and not pain, utterly detested pain, desired life and not death, and utterly detested death. What do you think, householder? Would that person extend his hand or another limb for the snake to bite, saying: ‘Here, strike! Here, strike!’ Would he do so?”

The householder replied:

“No, Gautama. Why is that? On seeing the snake, that person would think: ‘If I extend my hand or another limb for the snake to strike, I shall certainly die; there can be no doubt. Even if I do not die, I shall certainly endure immeasurable pain.’ Upon seeing the snake, he would therefore think of keeping away from it and long to relinquish it.

“Householder, a well-learned noble disciple further reflects thus: ‘Sensual desires are like a venomous snake. The Blessed One has said that sensual desires are like a venomous snake: they afford little pleasure but much suffering and are fraught with danger; therefore, they should be shunned. If one relinquishes sensual desire and these evil and unwholesome states, then all worldly sensual desires are forever utterly ended without remainder. This should be cultivated.’

“Householder, it is just as when a person dreams and sees himself affluent, freely enjoying the five kinds of sensual pleasure. Yet upon awakening, he sees not a single one of them. Householder, a learned noble disciple reflects thus: ‘Sensual desires are like a dream. The Blessed One has said that sensual desires are like a dream: their pleasure is slight, while their suffering is great; they are fraught with danger and should be abandoned.’ If one has withdrawn from these sensual desires and evil, unwholesome states, then here all objects of worldly sensual desire are forever utterly ended, without remainder. This is what should be cultivated.

“Householder, it is just as when a person borrows articles for his enjoyment—perhaps palaces or towers, gardens with moats or bathing pools, elephants or horses and carriages, brocade bedding, rings, bracelets or bangles, perfumes, necklaces or other ornaments, garlands of gold and jewels, or fine robes and superior garments. When many people see him, they praise him, saying, ‘How excellent! How delightful!

If one possesses wealth, one should enjoy it fully in just this way.’ But whenever the owner wishes, he may reclaim these things himself or have someone else reclaim them. When he does so, others who see it say among themselves, ‘That man was living on borrowed things; in truth it was a deception, not a loan. Why?

Because whenever the owner of the property wished, he could reclaim it himself or have someone else reclaim it, and now he has done so.’ Householder, a learned noble disciple reflects thus: ‘Sensual desires are like borrowed things. The Blessed One has said that sensual desires are like borrowed things: their pleasure is slight, while their suffering is great; they are fraught with danger and should be abandoned.’ If one has withdrawn from these sensual desires and evil, unwholesome states, then here all objects of worldly sensual desire are forever utterly ended, without remainder.

This is what should be cultivated.

“Householder, it is just as when, not far from a village, there stands a large fruit tree. That tree ordinarily bears much fruit, delicious and pleasing to the eye. A man comes along, hungry, weary, and emaciated, wishing to eat some fruit.

He thinks: ‘This tree ordinarily bears much fruit, delicious and pleasing to the eye. I am hungry, emaciated, and weary, and I wish to eat some fruit. Yet no fruit has fallen beneath the tree from which I might eat my fill and take some away.

I know how to climb trees. Should I now climb this tree?’ Having thought thus, he climbs it. Then another man also comes along, hungry, emaciated, and weary, wishing to eat some fruit and carrying a very large axe.

He thinks: ‘This tree ordinarily bears much fruit, delicious and pleasing to the eye, but no fruit has fallen beneath it from which I might eat my fill and take some away. I do not know how to climb trees. Should I now cut down this tree?’ He then begins to cut it down.

What do you think, Householder? If the man in the tree does not quickly descend when the tree falls to the ground, would his arms or other limbs be broken?”

The householder replied:

“Indeed they would, Gautama.”

“What do you think, Householder? If the man in the tree quickly climbs down before the tree falls to the ground, would his arms or other limbs still be broken?”

The householder replied:

“No, Gautama.”

“Householder, a learned noble disciple further reflects thus: ‘Sensual desires are like fruit. The Blessed One has said that sensual desires are like fruit: their pleasure is slight, while their suffering is great; they are fraught with danger and should be abandoned.’ If one has withdrawn from these sensual desires and evil, unwholesome states, then here all objects of worldly sensual desire are forever utterly ended, without remainder. This is what should be cultivated.

“This is called the further realization, within the noble Dharma and discipline, of the eight factors for severing worldly affairs.

“Householder, then, with applied and sustained thought stilled, ^[04] having inner tranquility and one-pointedness of mind, without applied or sustained thought, and with the joy and bliss born of concentration, he attains and dwells in the second dhyana. Then, becoming detached from joy, he dwells in equanimity, free from seeking, with right mindfulness and right comprehension; he experiences bliss with the body—that of which the noble ones declare, ‘One who has noble equanimity and mindfulness dwells in bliss.’ Thus he attains and dwells in the third dhyana. Then, with the cessation of pleasure and pain, and with the prior cessation of joy and sorrow, neither pleasant nor painful, purified by equanimity and mindfulness, he attains and dwells in the fourth dhyana.

“Then, with his concentrated mind thus purified, undefiled, free from affliction, pliant, steady, and having attained imperturbability, he cultivates and realizes the superknowledge of the destruction of the taints. He knows as it truly is: ‘This is suffering’; ‘This is the arising of suffering’; ‘This is the cessation of suffering’; and ‘This is the path leading to the cessation of suffering.’ He knows as it truly is: ‘These are the taints’; ‘This is the arising of the taints’; ‘This is the cessation of the taints’; and ‘This is the path leading to the cessation of the taints.’ 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 and knows as it truly is: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further existence.’”

When this Dharma was spoken, the householder Potaliya became free from dust and defilement, and the Dharma-eye concerning the arising of phenomena arose in him. At that time, the householder Potaliya saw the Dharma, attained the Dharma, awakened to and realized the pure Dharma, severed doubt, crossed beyond uncertainty, no longer revered anyone else, was no longer dependent upon anyone else, and was no longer hesitant. Having become established in realization and attained fearlessness regarding the Blessed One’s Dharma, he bowed his head at the Buddha’s feet and said:

“Blessed One, I now take refuge in the Buddha, the Dharma, and the Bhikkhu Sangha. May the Blessed One accept me as a lay disciple who, from this day until the end of my life, has taken refuge until death.

“Blessed One, formerly I dressed in pure white garments, wrapped a white cloth around my head, carried a staff and parasol, and wore the footwear of a layman. I went from garden to garden, pavilion to pavilion, and forest to forest, wandering everywhere and strolling at leisure. Whenever I met ascetics or brahmins, I would say, ‘Venerable sirs, I have withdrawn from worldly life, severed worldly life, and abandoned worldly affairs.’ Those ascetics and brahmins would then speak gently to me, saying, ‘Indeed, the householder Potaliya has withdrawn from worldly life, severed worldly life, and abandoned worldly affairs.’

“Blessed One, at that time those people truly lacked wisdom, yet I regarded them as wise; although they truly lacked wisdom, I venerated them; although they truly lacked wisdom, I offered them food; although they truly lacked wisdom, I attended upon them as though they were wise. Blessed One, from this day onward, it is the bhikkhus and disciples of the Blessed One who truly possess wisdom and deserve to be regarded as wise; who truly possess wisdom and deserve veneration; who truly possess wisdom and deserve offerings of food; who truly possess wisdom and deserve to be attended upon as people of wisdom.

“Blessed One, I now take refuge once again in the Buddha, the Dharma, and the Bhikkhu Sangha. May the Blessed One accept me as a lay disciple who, from this day throughout my life, has taken refuge until death. Blessed One, I formerly placed faith in and honored ascetics and brahmins of other paths; from this day onward, I sever all such ties. Blessed One, now for a third time I take refuge in the Buddha, the Dharma, and the Bhikkhu Sangha. May the Blessed One accept me as a lay disciple who, from this day throughout my life, has taken refuge until death.”

Thus spoke the Buddha. After hearing what the Buddha had taught, the householder Potaliya and the bhikkhus rejoiced and respectfully practiced it.

Notes:

^[01] Pāli parallel: M.54, Potaliya-suttaṃ.

^[02] Pāvārika’s Mango Grove, 波 和 利 奈 園 (Pāli: Pāvārikambavana). The Pāli version says: at the village of Āpaṇa in Aṅguttarāpa.

^[03] Worldly food and drink, 世 間 飲 食. Pāli: Lokāmisupādānā: attachment to worldly objects of sensual desire.

^[04] “With applied and sustained thought” refers to the first dhyana, while “applied and sustained thought stilled” refers to the second dhyana. The first dhyana is not mentioned here. The Pāli version omits all four dhyanas.