中阿含經
Chinese title:中阿含經
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18. CHAPTER ON EXAMPLES
212. DISCOURSE ON OMNISCIENCE[1]
Thus have I heard:
At one time, the Buddha was journeying through the country of Uất-đầu-tùy-nhã, staying in the Phổ Cức Thích Grove. [02]
At that time, King Pasenadi of Kosala heard that the ascetic Gotama was journeying through Uất-đầu-tùy-nhã and staying in the Phổ Cức Thích Grove. Having heard this, King Pasenadi of Kosala said to a man:
“Go to the ascetic Gotama and, on my behalf, inquire: ‘Is the Venerable One in good health and at ease, free from illness, comfortable in his movements, and of normal strength?’ Then say: ‘King Pasenadi of Kosala respectfully inquires: “Is the Venerable One in good health and at ease, free from illness, comfortable in his movements, and of normal strength?”’ Say further: ‘King Pasenadi of Kosala wishes to come and see you.’”
The man received his instructions and went to the Buddha. After exchanging greetings with him, he withdrew and sat to one side, saying:
“Venerable Gotama, King Pasenadi of Kosala respectfully inquires whether the Venerable One is in good health and at ease, free from illness, comfortable in his movements, and of normal strength. King Pasenadi of Kosala wishes to come and see you.”
The Blessed One replied:
“May King Pasenadi of Kosala be safe and happy. May devas, humans, asuras, gandharvas, rakshasas, and all other beings also be safe and happy. If King Pasenadi of Kosala wishes to come, he may do so at his convenience.”
The messenger listened to the Buddha’s words and carefully committed them to memory. He then rose from his seat, circumambulated the Buddha three times, and departed.
At that time, Venerable Ananda was standing behind the Blessed One, attending upon the Buddha with a fan. After the messenger had departed, the Blessed One turned and said:
“Ananda, come with me to the large hall facing east. Open the window, close the main door, and enter that secluded place. Today King Pasenadi of Kosala wishes to listen to and receive the true Dharma with a single-minded and undistracted mind.”
Venerable Ananda said to the Buddha:
“Certainly.”
The Blessed One then led Ananda to that large hall facing east. They opened the window and closed the main door. In that secluded place, a seat was prepared; the Blessed One spread out his nisidana and sat cross-legged.
The messenger then returned to King Pasenadi of Kosala and reported:
“Your Majesty, I have conveyed your message to the ascetic Gotama, and the ascetic Gotama is awaiting Your Majesty. May Your Majesty know that the time has come.”
King Pasenadi of Kosala said to his charioteer:
“Prepare the royal carriage. Today I wish to visit the ascetic Gotama.”
The charioteer received his instructions and immediately prepared the royal carriage.
At that time, the sisters Hiền and Nguyệt [04] were sitting and eating with King Pasenadi of Kosala. When they heard that King Pasenadi of Kosala was going to visit the Buddha that day, they said:
“Your Majesty, if you visit the Blessed One today, please bow your head on our behalf and ask whether the Blessed One is in good health and at ease, free from illness, comfortable in his movements, and of normal strength. Great King, please say: ‘The sisters Hiền and Nguyệt bow their heads and inquire whether the Blessed One is in good health and at ease, free from illness, comfortable in his movements, and of normal strength.’”
King Pasenadi of Kosala silently assented to the request of the sisters Hiền and Nguyệt.
When the charioteer had finished preparing the royal carriage, he came and reported:
“Your Majesty, the royal carriage is fully prepared. May Your Majesty proceed as you wish.”
Upon hearing this, the king mounted the carriage, departed from Uất-đầu-tùy-nhã, and traveled to the Phổ Cức Thích Grove.
At that time, outside the entrance to the Phổ Cức Thích Grove, a large number of bhikkhus were walking in meditation in an open area. King Pasenadi of Kosala approached them and asked:
“Venerable Ones, where is the ascetic Gotama staying today? I wish to visit him.”
The bhikkhus replied:
“Great King, over there to the east is a large hall facing east, with its window open and its main door closed. The Blessed One is inside. If the Great King wishes to visit him, go to that hall, stand outside, clear your throat, and knock on the door. The Blessed One will open it.”
King Pasenadi of Kosala then descended from his carriage and, surrounded by his attendants, proceeded on foot to the large hall facing east. Upon arriving, he stood outside, cleared his throat, and knocked on the door. When the Blessed One heard this, he came and opened the door. King Pasenadi of Kosala entered the hall, approached the Blessed One, and said:
“Venerable Gotama, the sisters Hiền and Nguyệt bow their heads and inquire of the Blessed One: ‘Is the Venerable One in good health and at ease, free from illness, comfortable in his movements, and of normal strength?’”
The Blessed One asked:
“Do the sisters Hiền and Nguyệt have no messenger of their own?”
King Pasenadi of Kosala replied:
“Venerable Gotama, may you understand that today the sisters Hiền and Nguyệt were sitting and eating with me when they heard that I wished to visit the Buddha. They then said: ‘Great King, if you visit the Buddha, please bow your head on our behalf and inquire whether the Blessed One is in good health and at ease, free from illness, comfortable in his movements, and of normal strength.’ Therefore, I have conveyed this to the Blessed One: the sisters Hiền and Nguyệt bow their heads and inquire of the Blessed One, ‘Is the Venerable One in good health and at ease, free from illness, comfortable in his movements, and of normal strength?’ Venerable Gotama, the sisters Hiền and Nguyệt bow their heads and inquire whether the Blessed One is in good health and at ease, free from illness,
comfortable in his movements, and of normal strength.”
The Blessed One replied:
“Great King, may the sisters Hiền and Nguyệt be safe and happy. May devas, humans, asuras, gandharvas, rakshasas, and all other beings be safe and happy.”
King Pasenadi of Kosala then exchanged greetings with the Buddha, withdrew, sat to one side, and said:
“Venerable Gotama, there is something I wish to ask. If you would hear me, I would venture to present it.”
The Blessed One replied:
“Great King, ask whatever you wish to ask.”
King Pasenadi of Kosala asked:
“Venerable Gotama, I have heard that the ascetic Gotama said: ‘In the past there was none, in the future there will be none, and at present there is none—there is no ascetic or brahmin who is omniscient and all-seeing.’ Venerable Gotama, do you recall having said this?”
The Blessed One replied:
“Great King, I do not recall having said: ‘In the past there was none, in the future there will be none, and at present there is none—there is no ascetic or brahmin who is omniscient and all-seeing.’”
At that time, General Bệ-lưu-la [05] was standing behind King Pasenadi of Kosala, attending upon the king with a fly whisk in hand. King Pasenadi of Kosala then turned and said to General Bệ-lưu-la:
“The other day, when I was sitting with the assembly, who was the first to say: ‘The ascetic Gotama said: “In the past there was none, in the future there will be none, and at present there is none—there is no ascetic or brahmin who is omniscient and all-seeing”’?”
General Bệ-lưu-la replied:
“Your Majesty, it was Tưởng Niên Thiếu Cát Tường Tử [06] who first said this.”
Upon hearing this, King Pasenadi of Kosala said to a man: “Go to Tưởng Niên Thiếu Cát Tường Tử and tell him: ‘King Pasenadi of Kosala summons you.’”
That man received the instruction and went to the young man Auspicious Son, saying:
"Young man, Pasenadi, King of Kosala, summons you."
After that man had left, Pasenadi, King of Kosala, said to the Blessed One:
"Venerable Gotama, it may be that certain words were spoken but were remembered differently. Venerable Gotama, do you remember what you said?"
The Blessed One replied:
"Great King, I remember having said this: ‘In the past there was none, in the future there will be none, and in the present there is none—no ascetic or brahmin who, at one and the same time, knows all and sees all.’ Great King, I remember having said this."
When Pasenadi, King of Kosala, heard this, he praised him, saying:
"The words of the ascetic Gotama are those of a Teacher [08]. The words of the ascetic Gotama are those of a Good Teacher. There is something further I wish to ask; may you permit me to ask it."
The Blessed One replied:
"Great King, if there is something you wish to ask, ask as you please."
Pasenadi, King of Kosala, asked:
"Venerable Gotama, there are here four castes: Kshatriyas, brahmins, householders, and artisans. Is there any superiority or inferiority among these four castes? Is there any distinction among them?"
The Blessed One replied:
"Among these four castes—Kshatriyas, brahmins, householders, and artisans—there is superiority and inferiority, and there are distinctions. Kshatriyas and brahmins are regarded as foremost among human beings. Householders and artisans are regarded as inferior among human beings. Among these four—Kshatriyas, brahmins, householders, and artisans—this is their superiority and inferiority, and this is their distinction."
When Pasenadi, King of Kosala, heard this, he praised him, saying:
"The words of the ascetic Gotama are those of a Teacher. The words of the ascetic Gotama are those of a Good Teacher."
Pasenadi, King of Kosala, further said:
"Venerable Gotama, I am not asking only about matters in the present; I also wish to ask about matters pertaining to the future life. Will you hear my question?"
The Blessed One replied:
"Great King, if there is something you wish to ask, ask as you please."
Pasenadi, King of Kosala, asked:
"Venerable Gotama, there are here four castes: Kshatriyas, brahmins, householders, and artisans. Is there any superiority or inferiority among them, or any distinction among them, in the future life?"
The Blessed One replied:
"Among these four—Kshatriyas, brahmins, householders, and artisans—there is superiority and inferiority, and there are distinctions, in the future life as well. If members of these four castes—Kshatriyas, brahmins, artisans, and householders—fulfill these five factors of striving [09], they will certainly encounter a Good Teacher, the Tathagata, the Worthy One, the Fully Enlightened One. They will certainly obtain what is pleasing, with nothing displeasing, and will always gain welfare and benefit, peace and happiness.
What are the five factors? A well-instructed noble disciple has planted the faculty of faith in the Tathagata; it is resolute and firmly established and cannot be taken away by any ascetic or brahmin, deva, Mara, Brahma, or any other being in the world. This is called the first factor of striving.
"Furthermore, Great King, a well-instructed noble disciple has few illnesses and is free from illness. He possesses a well-regulated digestion [10], being neither too cold nor too hot, but moderate and not troublesome; that is, his food and drink are digested easily and comfortably. This is called the second factor of striving.
"Furthermore, Great King, a well-instructed noble disciple is neither deceitful nor fraudulent, but straightforward, revealing himself truthfully to the Blessed One and to his companions in the holy life. This is called the third factor of striving.
"Furthermore, Great King, a well-instructed noble disciple always possesses diligent energy. He abandons evil and unwholesome states and diligently cultivates wholesome states. He constantly applies himself [11], remaining resolute and steadfast, and never relinquishes the means of cultivating the roots of wholesome states. This is called the fourth factor of striving.
"Furthermore, Great King, a well-instructed noble disciple cultivates wisdom. He contemplates the arising and passing away of phenomena and attains such wisdom—noble wisdom that is lucid, discerning, and penetrating—whereby he rightly brings suffering to complete cessation. This is called the fifth factor of striving.
"There are these four castes: Kshatriyas, brahmins, householders, and artisans. If members of these four castes fulfill these five factors of striving, they will certainly encounter a Good Teacher, the Tathagata, the Worthy One, the Fully Enlightened One. They will surely obtain what is pleasing, with nothing displeasing, and will always gain welfare and benefit, peace and happiness.
"There are these four castes: Kshatriyas, brahmins, householders, and artisans. This is their superiority and inferiority; this is their distinction in the future life."
When Pasenadi, King of Kosala, heard this, he praised him, saying:
"The words of the ascetic Gotama are those of a Teacher. The words of the ascetic Gotama are those of a Good Teacher. There is something further I wish to ask; will you hear my question?"
The Blessed One replied:
"Great King, if there is something you wish to ask, ask as you please."
Pasenadi, King of Kosala, asked:
"Venerable Gotama, there are four castes: Kshatriyas, brahmins, householders, and artisans. Is there any superiority or inferiority among these four, or any distinction among them, with respect to the practice of striving [12]?"
The Blessed One replied:
"There are these four castes: Kshatriyas, brahmins, householders, and artisans. Among these four there is superiority and inferiority, and there are distinctions, with respect to the practice of striving. Great King, what do you think?
That what can be accomplished through faith could also be accomplished through lack of faith is entirely impossible. That what can be accomplished by one who has few illnesses could also be accomplished by one who has many illnesses is entirely impossible. That what can be accomplished through freedom from deceit and fraud [13] could also be accomplished through deceit and fraud is impossible.
That what can be accomplished through diligence could also be accomplished through indolence is impossible. That what can be accomplished through wisdom could also be accomplished through wrong wisdom is impossible.
"It is just as with the training of four kinds of beings [14]: the training of elephants, the training of horses, the training of oxen, and the training of human beings. Among them are two that ought to be trained but cannot be trained, and two that ought to be trained and can be trained. Great King, what do you think? Suppose one of the creatures that ought to be trained but cannot be trained were to reach the state of being tamed, reach the state of being trained [15], and undertake the work required in training [16]—could this occur?
"Even so, Great King, what do you think? Could what can be accomplished through faith also be accomplished through lack of faith? That is impossible.
Could what can be accomplished by one who has few illnesses also be accomplished by one who has many illnesses? That is impossible. Could what can be accomplished through freedom from deceit and falsehood also be accomplished through deceit and falsehood?
That is impossible. Could what can be accomplished through diligence also be accomplished through indolence? That is impossible.
Could what can be accomplished through wisdom also be accomplished through wrong wisdom? That is impossible. Thus, among these four—Kshatriyas, brahmins, householders, and artisans—this is their superiority and inferiority, and this is their distinction with respect to the practice of striving."
When Pasenadi, King of Kosala, heard this, he praised him, saying:
"Venerable Gotama, your words are those of a Teacher; your words are those of a Good Teacher. There is something further I wish to ask; will you hear my question?"
The Blessed One replied:
"Great King, if there is something you wish to ask, ask as you please."
Pasenadi, King of Kosala, asked:
"Venerable ascetic Gotama, there are these four castes: Kshatriyas, brahmins, householders, and artisans. Is there any superiority or inferiority among these four, or any distinction among them, with respect to attainment through striving [17]?"
The Blessed One replied:
“There are these four castes: the Kshatriyas, Brahmins, householders, and artisans. With regard to cessation, they are equal, neither superior nor inferior, and without distinction [18].
“Suppose a young Kshatriya came from the east, took dry sala wood as a fire stick, and rubbed it to kindle a fire. A young Brahmin came from the south, took dry sala wood as a fire stick, and rubbed it to kindle a fire. A young householder came from the west, took sandalwood as a fire stick, and rubbed it to kindle a fire.
A young artisan came from the north, took dry paduma wood [19] as a fire stick, and rubbed it to kindle a fire. Great King, what do you think? These people of different castes bring different kinds of wood as fire sticks and rub them to kindle fires.
Then each applies the fire to dry wood, causing smoke to rise, flames to blaze, and the color of fire to appear. Great King, would there be any distinction between one smoke and another smoke, between one flame and another flame, or between one color of fire and another color of fire?”
King Prasenajit of Kosala replied:
“Venerable Gautama, those people of different castes take those different kinds of wood as fire sticks and rub them to kindle fires. Then each applies the fire to dry wood, causing smoke to rise, flames to blaze, and the color of fire to appear. Venerable Gautama, I would not say that there is any distinction between one smoke and another smoke, between one flame and another flame, or between one color of fire and another color of fire.”
“So too, Great King, these four castes—the Kshatriyas, Brahmins, householders, and artisans—are entirely equal with regard to cessation, neither superior nor inferior, and without distinction with regard to cessation.”
After hearing this, King Prasenajit of Kosala praised him, saying:
“Venerable Gautama, you have spoken as a teacher would. Venerable Shramana Gautama, you have spoken as a good teacher would. I have another question I wish to ask. Would you permit me to ask it?”
The Blessed One replied:
“If you have something you wish to ask, ask as you please.”
King Prasenajit of Kosala asked:
“Venerable Gautama, do devas exist?”
The Blessed One asked in return:
“Great King, with what intention do you ask whether devas exist?”
King Prasenajit of Kosala replied:
“Venerable Gautama, those devas who engage in strife [20] and delight in strife must be reborn in this world. Those devas who are free from affliction will not be reborn in this world [21].”
At that time, General Virudhaka stood behind King Prasenajit of Kosala, holding a fly whisk and attending upon the king. General Virudhaka said:
“Venerable Gautama, let us set aside those devas who are free from strife, do not delight in strife, and do not come to this world. If those devas who engage in strife and delight in strife come to this world, the Shramana Gautama must surely say that they possess greater merit and lead a purer holy life. Since these devas have mastery, they can drive back those other devas and expel them.”
At that time, Venerable Ananda stood in attendance behind the Blessed One, holding a fly whisk and attending upon the Buddha. Venerable Ananda thought, ‘This General Virudhaka is the son of King Prasenajit of Kosala, while I am a son of the Blessed One. Now is the time for son to discuss matters with son.’ Venerable Ananda then said to General Virudhaka:
“I wish to ask you a question. Please answer according to your understanding.
“General, what do you think? Within the territory belonging to King Prasenajit of Kosala, wherever his commands can reach, is King Prasenajit of Kosala free to expel those who possess greater merit and lead a purer holy life?”
General Virudhaka replied:
“Shramana, within the territory belonging to King Prasenajit of Kosala, wherever his commands can reach, King Prasenajit of Kosala has the authority freely to expel those who possess greater merit and lead a purer holy life.”
“General, what do you think? Outside the territory of King Prasenajit of Kosala, where his commands cannot reach, is King Prasenajit of Kosala free to expel those who possess greater merit and lead a purer holy life?”
General Virudhaka replied:
“Shramana, outside the territory belonging to King Prasenajit of Kosala, where his commands cannot reach, King Prasenajit of Kosala is not free to drive away those who possess greater merit and lead a purer holy life.”
Venerable Ananda asked again:
“General, have you heard of the devas of the Heaven of the Thirty-Three?”
General Virudhaka replied:
“When I was traveling with King Prasenajit of Kosala, I heard of the devas in the Heaven of the Thirty-Three.”
“General, what do you think? Does King Prasenajit of Kosala have the authority freely to drive the devas in the Heaven of the Thirty-Three who possess greater merit and lead a purer holy life from that place?”
General Virudhaka replied:
“Shramana, King Prasenajit of Kosala cannot even see the devas of the Heaven of the Thirty-Three, much less drive them from that place. To expel the devas of the Heaven of the Thirty-Three is certainly impossible.”
“So too, General, those devas who are free from strife, do not delight in strife, and do not come to this world possess greater merit and lead a purer holy life. Those devas who engage in strife, delight in strife, and are reborn in this world cannot even see those other devas, much less drive them away. The expulsion of those devas is certainly impossible.”
At that time, King Prasenajit of Kosala asked:
“Venerable Gautama, what is this Shramana’s name?”
The Blessed One replied:
“Great King, this bhikshu is named Ananda. He is My attendant.”
After hearing this, King Prasenajit of Kosala praised him, saying:
“Ananda has spoken as a teacher would. Ananda has spoken as a good teacher would. I have another question I wish to ask. Would you permit me to ask it?”
The Blessed One said:
“Great King, if you have something you wish to ask, ask as you please.”
King Prasenajit of Kosala asked:
“Venerable Gautama, does Brahma exist?”
The Blessed One asked in return:
“Great King, with what intention do you ask whether Brahma exists? Great King, if I maintain that Brahma exists, it is the Brahma who is pure.”
While the Blessed One and King Prasenajit of Kosala were midway through discussing this matter, the messenger returned with the young Auspicious Son named Tưởng and came before King Prasenajit of Kosala, reporting:
“Your Majesty, the young Auspicious Son named Tưởng has arrived.”
Upon hearing this, King Prasenajit of Kosala immediately asked the young Auspicious Son named Tưởng:
“The other day, while I was seated in assembly with the great congregation, who was the first to say, ‘The Shramana Gautama says this: In the past there was none, in the future there will be none, and in the present there is none. There is no Shramana or Brahmin who is all-knowing and all-seeing’?”
The young Auspicious Son named Tưởng replied:
“Your Majesty, it was General Virudhaka who first said it.”
Upon hearing this, General Virudhaka said:
“Your Majesty, it was the young Auspicious Son named Tưởng who said it first.”
Thus the two argued over the matter. At that very moment, the charioteer prepared the royal carriage, came before King Prasenajit of Kosala, and reported:
“Your Majesty, the royal carriage is ready. Your Majesty, please know that it is time.”
King Pasenadi of Kosala, having heard this, said to the Buddha:
“I asked Gotama about omniscience, and the ascetic Gotama answered me concerning omniscience. I asked the ascetic Gotama about the purity of the four castes, and the ascetic Gotama answered me concerning the purity of the four castes. I asked the ascetic Gotama about attainment, and the ascetic Gotama answered me concerning attainment. I asked the ascetic Gotama whether Brahmā exists, and the ascetic Gotama answered me that Brahmā exists. If I were to ask the ascetic Gotama further questions, the ascetic Gotama would surely answer those questions as well.
“Venerable Gotama, today I have many duties to attend to and must return. I now take my leave.”
The Blessed One replied:
“Great King, do whatever you think timely.”
After King Pasenadi of Kosala had heard what the Blessed One said and carefully retained it, he rose from his seat, circumambulated the Blessed One three times, and departed.
Thus spoke the Buddha. King Pasenadi of Kosala, Venerable Ānanda, and the entire assembly, having heard the Buddha’s teaching, rejoiced and respectfully put it into practice.
Notes:
[01] Corresponds to the Pāli M.90, Kaṇṇakatthala-suttaṃ.
[02] Uất-đầu-tùy-nhã 鬱 頭 隨 若. Pāli: Ujuññā, a district seat in Kosala. Phổ cức thích 普 棘 刺; Pāli: Kaṇṇakatthala, the Deer Park in this district.
[03] King Pasenadi of Kosala 拘 薩 羅 王 波 斯 匿. Pāli: Kosala-rājan Pasenadi.
[04] Hiền and Nguyệt 賢 月. Pāli: Sakulā and Soma. The two sisters were both wives of King Pasenadi and also two devoted disciples of the Buddha.
[05] Bệ-lưu-la 鞞 留 羅, or Tì-lưu-li. Pāli: Viḍūḍabha, a son of Pasenadi whose mother had originally been a servant woman of the Śākya clan. Later, because of a grievance concerning his honor against the Śākyas, Viḍūḍabha led an army that massacred the entire clan.
[06] Tưởng Niên Thiếu Cát Tường Tử 想 年 少 吉 祥 子. Pāli: Sañjaya-Ākāsagotta, the name of a brahmin who was a chief minister of King Pasenadi.
[07] “At one time” 一 時; Pāli: sakideva, at one time, on one occasion, or once; within a single instant.
[08] “What was spoken was like a teacher” 所 說 如 師; this expression is unclear. Compare the Pāli: heturūpaṃ bhante bhagavā āha, saheturūpaṃ... āha—the Blessed One spoke with cause, in relation to cause. It is unclear through what phonetic association the Chinese version understood heturūpaṃ as “like a teacher.” If translated literally, it might be “like a cause,” meaning that it possesses a logical form.
[09] The five factors of abandonment 五 斷 支, or the five superior factors; see Tập Dị 13 (No. 1536, Taishō 26, pp. 422–423). Pāli: pañca padhāniyaṅgāni. The Chinese version understands this as pahāna, abandonment, instead of padhāna, striving. See D.33, Saṅgītisuttanta.
[10] The path of equal digestion 等 食 道. Pāli: sama-vepākiniyā.
[11] Chinese: “constantly arousing resolve by oneself” 恆 自 起 意. Probably the Pāli thāmavant, persevering in effort.
[12] The practice of abandonment 斷 行. Pāli: padhāna, striving or diligence.
[13] Deceitful and flattering. Pāli: saṭha, māyāvin—crafty and deceptive.
[14] The four trainings, or four cases of training; see Sutra 198 above. Some details in the preceding sutra and this one are inconsistent in the Chinese version.
[15] The stage of taming, the stage of training 調 地 御 地. Pāli: dantabhūmi, the state of an animal that has been trained.
[16] Undertaking trained work 受 御 事. Pāli: dantākaraṇaṃ gaccheyyuṃ, being capable of performing the work of a trained animal.
[17] Abandonment 斷; Pāli: sammappadhāna, right effort, or proper striving.
[18] In the Pāli version: na kiñci nānākaraṇaṃ vādāmi yadidaṃ vimuttiyā vimuttiṃ, “I say that there is no difference whatsoever, namely, between one liberation and another liberation.”
[19] Bát-đầu-ma 鈢 頭 摩, whose usual Pāli equivalent is paduma (a red lotus); here, however, the Pāli version has udumbarakaṭṭha, a pen made of udumbara wood, that is, fig wood.
[20] Contentious 有 諍, involving argument or dispute. Pāli: savyāpajjhā, harmful or wrathful.
[21] In the Pāli version, this is the Buddha’s reply.
213. THE SUTRA ON THE ADORNMENT OF THE DHARMA[1]
Thus have I heard.
At one time, the Buddha was journeying among the Śākyas and staying in a Śākya town named Medalumpa [02].
At that time, King Pasenadi of Kosala and Dīgha Kārāyana [03], having certain business to conduct, traveled together to a town called Nagaraka [04]. King Pasenadi of Kosala went to a park there and saw secluded tree roots that were quiet, remote, free from disturbance, devoid of people, and suitable for tranquil meditation. On seeing this, he recollected the Blessed One and said:
“Kārāyana, these tree roots are secluded, quiet, remote, free from disturbance, devoid of people, and suitable for tranquil meditation. At such places I have often visited the Blessed One. Kārāyana, where is the Blessed One now? I wish to visit him.”
Kārāyana replied:
“I have heard that the Śākya Sage is journeying among the Śākyas and staying in a Śākya town named Medalumpa.”
King Pasenadi of Kosala asked again:
“Kārāyana, how far is the Śākya town of Medalumpa from here?”
Kārāyana replied:
“Your Majesty, it is three krośas from here.”
King Pasenadi of Kosala said:
“Kārāyana, order the royal carriage to be prepared. I wish to go to the Blessed One.”
Kārāyana obeyed and had the royal carriage prepared, then reported:
“Your Majesty, the royal carriage is ready. Please proceed as Your Majesty sees fit.”
King Pasenadi of Kosala then mounted the carriage, drove out of the town, and traveled to the Śākya town of Medalumpa.
At that time, outside the gate of Medalumpa, a large number of bhikṣus were practicing walking meditation in an open area. King Pasenadi of Kosala approached the bhikṣus and asked:
“Venerable ones, where is the Blessed One now spending the day’s retreat?”
The bhikṣus replied:
“Great King, in that large house facing east, whose windows are open and main door is closed, the Blessed One is now spending the day’s retreat. If the Great King wishes to visit him, he may go there, stand outside upon arriving, clear his throat, and knock on the door. When the Blessed One hears you, he will open the door.”
King Pasenadi of Kosala then descended from the carriage.
When a consecrated kṣatriya ruler appears to govern the people and issue commands throughout the land, he has five royal insignia: a sword, a parasol, a garland, a fly whisk with a jeweled handle, and embroidered shoes. The king removed all of them and entrusted them to Kārāyana. Kārāyana thought:
“His Majesty will now surely enter alone. We should remain here and wait.”
Then King Pasenadi of Kosala, surrounded by his retinue, proceeded toward the house facing east. On arriving, the king stood outside, cleared his throat, and knocked on the door. The Blessed One heard him and came to open the door. King Pasenadi of Kosala entered the house, approached the Buddha, bowed his head at the Buddha’s feet, and three times announced his own name and lineage:
“I am Pasenadi, King of Kosala; I am Pasenadi, King of Kosala!”
The Blessed One replied:
“So it is, Great King: you are Pasenadi, King of Kosala. You are Pasenadi, King of Kosala!”
After declaring his name and lineage three times, King Pasenadi bowed at the Buddha’s feet and withdrew to sit at one side. The Blessed One asked:
“Great King, what benefits have you perceived in me that you humble yourself, bow at my feet, and make offerings with such reverence?”
King Pasenadi replied:
“Blessed One, I have drawn an inference concerning the Dharma[06] with regard to the Blessed One. Therefore, I thought, ‘The Dharma taught by the Tathagata, the Unattached One, the Perfectly Enlightened One, is truly wholly excellent. The Blessed One’s disciples are indeed well directed toward the goal[07].’
“Blessed One, when I sit upon the royal seat[08], I see mothers disputing with their children and children disputing with their mothers; fathers disputing with their children and children disputing with their fathers; even brothers, sisters, relatives, and kinsfolk disputing with one another. During their disputes, a mother speaks ill of her child and the child speaks ill of the mother; fathers and children, brothers, sisters, relatives, and kinsfolk all speak ill of one another.
If even relatives within a household behave in this way, how much more so outsiders? Yet here I see the bhikkhus, disciples of the Blessed One, following the Blessed One in cultivating the holy life. If any bhikkhu gives rise to some dispute and then relinquishes the precepts and abandons the path, he still does not speak ill of the Buddha, the Dharma, or the Sangha.
He only reproaches himself, saying, ‘I am base and lacking in virtue. Why is this? Because I was unable to follow the Blessed One and cultivate the holy life for the rest of my life.’ This is my inference concerning the Dharma with regard to the Blessed One.
Therefore, I thought, ‘The Dharma taught by the Tathagata, the Unattached One, the Perfectly Enlightened One, is truly wholly excellent. The Blessed One’s disciples are indeed well directed toward the goal.’
“Blessed One, furthermore, I have seen other ascetics and brahmins who cultivated the holy life for some time—perhaps nine months or ten months—but then abandoned it, returned to their former garb, and once again became defiled by sensual desire: tainted by desire, attached to desire, tightly bound by desire, arrogant, grasping, and deeply immersed in it. They dwell in delight amid sensual indulgence without seeing its danger or seeing the way of escape.
Blessed One, here I see the bhikkhus, disciples of the Blessed One, willingly cultivating the holy life for their entire lives, even for countless years. Apart from this, nowhere have I seen such a pure holy life as under the Blessed One’s shelter. This is my inference concerning the Dharma with regard to the Blessed One.
Therefore, I thought, ‘The Dharma taught by the Tathagata, the Unattached One, the Perfectly Enlightened One, is truly wholly excellent. The Blessed One’s disciples are indeed well directed toward the goal.’
“Furthermore, Blessed One, I have seen ascetics and brahmins whose bodies were gaunt and haggard, whose appearances were unsightly, and whose bodies were covered with white scales[09], so that no one wished to look at them. I thought to myself, ‘Why are these venerable ones gaunt and haggard, unsightly in appearance, and covered with white scales, so that no one wishes to look at them? These venerable ones surely do not cultivate the holy life, or perhaps they are ill or secretly commit evil deeds.
For this reason, their bodies are gaunt and haggard, their complexions unsightly, and their skin covered with white scales, so that no one wishes to look at them.’ I approached and asked them, ‘Venerable ones, why are your bodies haggard and gaunt, your appearances unsightly, and your skin covered with white scales, so that no one wishes to look at you? Is it because you do not delight in cultivating the holy life? Or is it because you are ill or secretly commit evil deeds that your bodies have become gaunt and haggard?’ They replied, ‘Great King, this is the white disease!
Great King, this is the white disease[10].’
“Blessed One, I see the bhikkhus, disciples of the Blessed One, living joyfully, comely in appearance, with cheerful faces and pure, clean bodies. Free from contrivance and seeking[11], they lead a pure life, taking food like wild deer[12], and of their own accord cultivate the holy life for their entire lives. Seeing this, I thought, ‘Why are these venerable ones joyful and comely, with cheerful faces and pure, clean bodies?
Why are they free from contrivance and seeking, leading a pure life, taking food like wild deer, and of their own accord cultivating the holy life for their entire lives? These venerable ones have perhaps attained freedom from sensual desire or realized the higher mind, easily and without difficulty attaining a blissful abiding in the present life[13]. Therefore, these venerable ones are joyful and comely, with cheerful faces and pure, clean bodies.
Free from contrivance and seeking, they lead a pure life, take food like wild deer, and of their own accord cultivate the holy life for their entire lives. If dwelling amid sensual pleasures could make one joyful and comely, then surely I should possess such a joyful and comely life. Why?
Because I enjoy the five exquisite sensual pleasures easily and without difficulty. Yet these venerable ones have attained freedom from sensual desire and realized the higher mind, easily and without difficulty accomplishing a blissful abiding in the present life. Therefore, these venerable ones live joyfully and comely, with cheerful faces and pure, clean bodies.
Free from contrivance and seeking, they lead a pure life, take food like wild deer, and of their own accord cultivate the holy life for their entire lives.’ This is my inference concerning the Dharma with regard to the Blessed One. Therefore, I thought, ‘The Dharma taught by the Tathagata, the Unattached One, the Perfectly Enlightened One, is truly wholly excellent. The Blessed One’s disciples are indeed well directed toward the goal.’
“Furthermore, Blessed One, I have seen an intelligent and wise ascetic or brahmin who proclaimed himself intelligent and wise, learned and decisive, thoroughly versed in the scriptures, able to vanquish formidable opponents, fluent in debate, widely renowned, and known to everyone. Wherever he went, he refuted the tenets of other teachers and established his own doctrine. He would say, ‘Let us go to the ascetic Gotama and ask him such-and-such questions.
If he answers in this way, I shall challenge him in that way. If he cannot answer, I shall still challenge him and then depart.’ Hearing that the Blessed One was journeying and teaching in a certain village, he went there to see him. Yet when he met the Buddha, he did not dare utter a single question, much less raise a challenge.
This is my inference concerning the Dharma with regard to the Blessed One. Therefore, I thought, ‘The Dharma taught by the Tathagata, the Unattached One, the Perfectly Enlightened One, is truly wholly excellent. The Blessed One’s disciples are indeed well directed toward the goal.’
“Furthermore, Blessed One, I have seen an intelligent and wise ascetic or brahmin who proclaimed himself intelligent and wise, learned and decisive, thoroughly versed in the scriptures, able to vanquish formidable opponents, fluent in debate, widely renowned, and known to everyone. Wherever he went, he refuted the tenets of others and established his own doctrine. He would say, ‘Let us go to the ascetic Gotama and ask him such-and-such questions.
If he answers in this way, I shall challenge him in that way. If he cannot answer, I shall still challenge him and then depart.’ Hearing that the Blessed One was journeying and teaching in a certain village, he went there to ask his questions, and the Blessed One answered him clearly. After hearing the answers, that ascetic or brahmin rejoiced and exulted, bowed his head at the Buddha’s feet, circumambulated him three times, and then withdrew.
This is my inference concerning the Dharma with regard to the Blessed One. Therefore, I thought, ‘The Dharma taught by the Tathagata, the Unattached One, the Perfectly Enlightened One, is truly wholly excellent. The Blessed One’s disciples are indeed well directed toward the goal.’
"Furthermore, Blessed One, I have seen another intelligent and wise śramaṇa or brahmin who proclaimed himself intelligent and wise, learned and resolute, well versed in the scriptures, able to vanquish formidable opponents, fluent in debate, and widely renowned and known to everyone. Wherever he went, he refuted the doctrines and tenets of others and established his own position, saying, ‘Let us go to the śramaṇa Gautama and ask him such-and-such questions.
If he answers in this way, I shall challenge him in another way. If he cannot answer, I shall still challenge him and then depart.’ Upon hearing that the Blessed One was traveling and teaching in a certain village, this man went there and questioned him, and the Blessed One answered him clearly. Having heard the answers, this śramaṇa or brahmin rejoiced and was delighted.
He then took refuge in the Buddha, the Dharma, and the Sangha of bhikshus. The Blessed One accepted him as an upāsaka, and for the rest of his life, until his life ended, he remained a refuge-taker. This is my inference concerning the Dharma with regard to the Blessed One.
Therefore, I think, ‘The Dharma taught by the Tathagata, the Unattached, the Perfectly Enlightened One, is wholly excellent; the Blessed One’s disciples are indeed well directed.’
"Furthermore, Blessed One, I have seen another intelligent and wise śramaṇa or brahmin who proclaimed himself intelligent and wise, learned and resolute, well versed in the scriptures, able to vanquish formidable opponents, fluent in debate, and widely renowned and known to everyone. Wherever he went, he refuted the doctrines and tenets of others and established his own position, saying, ‘Let us go to the śramaṇa Gautama and ask him such-and-such questions.
If he answers in this way, I shall challenge him in another way. If he cannot answer, I shall still challenge him and then depart.’ Upon hearing that the Blessed One was traveling and teaching in a certain village, this man went there and questioned him, and the Blessed One answered him clearly. Having heard the answers, this śramaṇa or brahmin rejoiced and was delighted, and then followed the Blessed One, requesting to go forth and receive the full ordination, thereby attaining the status of a bhikshu.
The Blessed One admitted him into the homeless life and conferred the full ordination upon him, whereby he attained the status of a bhikshu. After those venerable ones had gone forth to train in the Way, received the full ordination, and attained the status of bhikshus, they dwelt alone in remote places, heedful in mind and diligent in practice. Dwelling alone in remote places, heedful in mind and diligent in practice, they attained the purpose for which a clansman shaves off his hair and beard, dons the kāṣāya robes, and, out of firm faith, leaves the household life for homelessness and goes forth to train in the Way: solely to accomplish the unsurpassed holy life.
In this very life, they personally knew, awakened to, realized, and abided in it, knowing in accordance with reality: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’ After those venerable ones realized the Dharma and attained arhatship, they said, ‘Venerable friends, formerly I came close to ruin and destruction. Why was that? Formerly, though I was not a śramaṇa, I claimed to be a śramaṇa; though I did not live the holy life, I claimed to live the holy life; though I was not an arhat, I claimed to be an arhat.
Only now are we truly śramaṇas, truly living the holy life, and truly arhats.’ This is my inference concerning the Dharma with regard to the Blessed One. Therefore, I think, ‘The Dharma taught by the Tathagata, the Unattached, the Perfectly Enlightened One, is wholly excellent. The Blessed One’s disciples are indeed well directed.’
"Furthermore, Blessed One, within my own realm I possess sovereign authority: if I wish to have an innocent person killed, I order that person killed; if I wish to have a guilty person killed, I order that person killed. Yet even when I sit upon the royal judgment seat, I still cannot freely say, ‘Gentlemen, remain silent. No one is asking you about this matter; it is I who am being asked.
You cannot decide this matter; only I can decide it.’ Even then, some people continue debating other matters without waiting for the preceding speaker to finish. Many times I have seen the Blessed One teaching the Dharma while surrounded by a great assembly. On one occasion, a man who had dozed off began snoring and making noise.
Another person then said to him, ‘Sir, do not snore and make noise. Do you not wish to hear the Dharma, like ambrosia, spoken by the Blessed One?’ Upon hearing this, the man immediately became silent. I thought, ‘The Tathagata, the Unattached, the Perfectly Enlightened One, is the Tamer of the assembly.
How marvelous! How extraordinary! Why is this?
Without needing to use blades or clubs, he causes everyone to dwell in peace and happiness in accordance with the Dharma.’ This is my inference concerning the Dharma with regard to the Blessed One. Therefore, I think, ‘The Dharma taught by the Tathagata, the Unattached, the Perfectly Enlightened One, is wholly excellent. The Blessed One’s disciples are indeed well directed.’
"Furthermore, Blessed One, I have bestowed wealth upon my two ministers, Tiên Dư and Túc Cựu [14], and I often praise them; their livelihood depends upon me. Yet I cannot cause these two ministers to humble themselves before me and respectfully honor, make offerings to, and serve me as they humble themselves before the Blessed One and respectfully honor, make offerings to, and serve him. This is my inference concerning the Dharma with regard to the Blessed One. Therefore, I think, ‘The Dharma taught by the Tathagata, the Unattached, the Perfectly Enlightened One, is wholly excellent. The Blessed One’s disciples are indeed well directed.’
"Furthermore, Blessed One, long ago, while away on a military campaign and spending the night in a small house, I wished to test in which direction my two ministers, Tiên Dư and Túc Cựu, would turn their heads while sleeping—toward me or toward the place where the Blessed One was staying. During the first watch of the night, the two ministers, Tiên Dư and Túc Cựu, sat silently in meditation with legs crossed. At midnight they lay down to sleep, with their heads directed toward the place where they knew the Blessed One was staying and their feet turned toward me.
Seeing this, I thought, ‘These two ministers, Tiên Dư and Túc Cựu, pay no heed to the worldly advantage presently before them; therefore, they do not humble themselves before me and respectfully honor, make offerings to, and serve me as they humble themselves before the Blessed One and respectfully honor, make offerings to, and serve him.’ This is my inference concerning the Dharma with regard to the Blessed One. Therefore, I think, ‘The Dharma taught by the Tathagata, the Unattached, the Perfectly Enlightened One, is wholly excellent.
The Blessed One’s disciples are indeed well directed.’
"Furthermore, Blessed One, I am a king of a realm, and the Blessed One is also a King of the Dharma. I am of the kshatriya caste, and the Blessed One is also of the kshatriya caste. I am a man of Kosala, and the Blessed One is also a man of Kosala. I am eighty years old, and the Blessed One is also eighty years old. For the rest of my life, I can humble myself before the Blessed One and respectfully honor, make offerings to, and serve him.
"Blessed One, I have many affairs to attend to today, so I ask leave to withdraw."
The Blessed One said:
"Great King, may the Great King know the proper time."
Then King Prasenajit of Kosala, having heard the Buddha’s teaching and carefully retained it, rose from his seat, bowed his head at the Buddha’s feet, circumambulated him three times, and withdrew.
At that time, Venerable Ānanda stood behind the Buddha, attending him with a fan. The Blessed One said:
"Ānanda, gather in the assembly hall all the bhikshus dwelling here in the Di-lũ-ly Grove."
Then Venerable Ānanda, having received the Buddha’s instruction, gathered all the bhikshus dwelling in the Di-lũ-ly Grove and brought them together into the assembly hall. He then returned and addressed the Buddha:
“Venerable Sir, all the bhikkhus dwelling here in the Mi-lü-li Forest have now assembled in this hall. May the Blessed One know that the time is appropriate.”
Then the Blessed One, together with Venerable Ananda, went to the hall. Upon arriving, he prepared his seat before the assembly and said:
“Bhikkhus, today King Pasenadi of Kosala stood before me and delivered the discourse called ‘Monuments to the Dharma’ [15]. He then rose, bowed his head at my feet, circumambulated me three times, and departed. Bhikkhus, you should receive and retain this Discourse on Monuments to the Dharma and recite it well. Why is that? Bhikkhus, this Discourse on Monuments to the Dharma accords with the Dharma, accords with the meaning, and is fundamental to the holy life; it leads to wisdom, awakening, and nirvana. Any son of good family who, out of resolute faith, has left the household life for homelessness and gone forth to train in the path should receive and retain this Discourse on Monuments to the Dharma and recite and practice it well.”
Thus spoke the Buddha. Having heard what the Buddha said, the bhikkhus rejoiced and respectfully practiced it.
Notes:
[01] Corresponds to Pāli M.89, Dhammacetiya-suttaṃ.
[02] Mi-lü-li 彌 婁 離. Pāli: Medaḷumpa.
[03] Chang-tsuo 長 作. Pāli: Dīghakāryāṇa, the general commanding all the forces of King Pasenadi.
[04] The town named Ch'eng 邑 名 成. Pāli: Naṅgaraka.
[05] Chü-lü-she 拘 婁 舍, also chü-lu-she, a measure of length equal to five hundred bow-lengths, or the distance over which the bellow of an ox can be heard. The Pāli version has three yojanas.
[06] Dharma sequence 法 靖 (Sung edition: 靜); Pāli: Dhammanvaya, the general purport of the Dharma, a category of the Dharma, or the sequential purpose of the Dharma. Here it refers to an inference based on actual experience.
[07] Pāli: svākkhato bhagavato dhammo suppaṭipanno sāvakasaṅgho: “The Dharma has been well proclaimed by the Blessed One; the Blessed One’s Sangha of disciples practices well.”
[08] Public court 都 坐. Pāli: atthakaraṇa, a court of justice, tribunal, or place where lawsuits are adjudicated.
[09] White blisters 白 皰.
[10] White disease 白 病. Pāli: bandhukarogo, a contagious disease (jaundice or smallpox?).
[11] Free from activity and seeking 無 為 無 求. Pāli: appossukka pannaloma, relaxed and unconcerned.
[12] “Protected by others, truly like a deer”: paradavutte migabhūtena (...), living through the support of others, (...) like a deer.
[13] “The higher mind and a pleasant abiding here and now” refers to the attainment of the four meditative absorptions.
[14] Hsien-yü and Su-chiu 仙 餘 宿 舊. Pāli: Isidatta, Purāṇa.
[15] Monuments to the Dharma 法 莊 嚴. Pāli: dhammacetiya, a shrine of the Dharma, a stupa for venerating the true Dharma.
214. DISCOURSE ON PEI-HA-TI [1]
Thus have I heard:
At one time the Buddha was traveling in the country of Shravasti, staying in Jeta’s Grove, Anathapindika’s Park.
At that time Venerable Ananda was dwelling in Shravasti and had a small matter to attend to at the Migāramātupāsāda in the Eastern Park. Venerable Ananda then led a bhikkhu out of Shravasti [02] and went to the Migāramātupāsāda in the Eastern Park. When his business was finished, the Venerable led the bhikkhu back to Anathapindika’s Park in Jeta’s Grove.
At that time King Pasenadi of Kosala, mounted upon the elephant Eka-puṇḍarīka [03] and accompanied by the minister Sirivaḍḍha [04], departed from the city of Shravasti. When Venerable Ananda saw King Pasenadi of Kosala approaching from afar, he asked the bhikkhu accompanying him:
“Is that King Pasenadi of Kosala?”
The bhikkhu replied:
“Yes, it is.”
Venerable Ananda immediately stepped off the road and withdrew beneath a tree. Seeing Venerable Ananda beneath the tree from afar, King Pasenadi asked:
“Sirivaḍḍha, is that the ascetic Ananda?”
Sirivaḍḍha replied:
“Yes, it is.”
King Pasenadi of Kosala said to the minister Sirivaḍḍha:
“Have the elephant driven toward the ascetic Ananda.”
Obeying the command, Sirivaḍḍha drove the elephant toward Ananda.
King Pasenadi of Kosala then joyfully asked:
“Ananda, where have you come from, and where are you going now?”
Venerable Ananda replied:
“Great King, I have come from the Migāramātupāsāda in the Eastern Park and intend to return to Anathapindika’s Park in Jeta’s Grove.”
King Pasenadi of Kosala said:
“Ananda, if there is no urgent business at Jeta’s Grove, may you compassionately accompany me to the Aciravatī River [05].”
Venerable Ananda accepted King Pasenadi of Kosala’s invitation. The king let Venerable Ananda go ahead, and together they proceeded to the Aciravatī River. Upon arriving, the king dismounted, folded the elephant’s saddle into four, spread it upon the ground, and invited Venerable Ananda:
“Please sit upon this seat!”
Venerable Ananda replied:
“That will do, Great King. Your kind intention is sufficient.”
King Pasenadi of Kosala again invited Venerable Ananda three times:
“Ananda, please sit upon this seat.”
Venerable Ananda likewise replied three times:
“That will do, Great King. Your kind intention is sufficient. I already have a sitting cloth. I shall sit here.”
Having spoken, Venerable Ananda spread out his sitting cloth and sat cross-legged.
King Pasenadi of Kosala exchanged greetings with Ananda, sat to one side, and said:
“Ananda, there is something I wish to ask. May you permit me.”
Venerable Ananda replied:
“Great King, ask whatever you wish. After hearing it, I shall consider it.”
King Pasenadi of Kosala asked:
“Ananda, does the Blessed One engage in such bodily conduct—bodily conduct that ascetics and brahmins find abhorrent?”
Venerable Ananda replied:
“Great King, the Tathagata does not engage in such bodily conduct—that is, bodily conduct that wise and discerning ascetics and brahmins, as well as other people in the world, find abhorrent.”
Having heard this, King Pasenadi of Kosala praised him, saying:
“Excellent! Excellent! Ananda, you are capable of saying what I, and even other wise and discerning people in the world, would not be capable of saying. Ananda, if someone were to disparage or praise without first examining the matter carefully, I would not regard that as truthful. Ananda, does the Blessed One engage in such bodily conduct—bodily conduct that wise and discerning ascetics and brahmins, as well as other people in the world, find abhorrent?”
Venerable Ananda replied:
“Great King, the Tathagata never engages in such bodily conduct—that is, bodily conduct that wise and discerning ascetics and brahmins, as well as other people in the world, find abhorrent.”
King Pasenadi of Kosala asked again:
“Ananda, what is bodily conduct?” [06]
Ananda replied:
“Great King, it is unwholesome bodily conduct.”
King Pasenadi of Kosala asked again:
“What is unwholesome bodily conduct?”
Ananda replied:
“It is blameworthy bodily conduct.”
King Pasenadi of Kosala asked again:
“Ananda, what is blameworthy bodily conduct?”
Venerable Ananda replied:
“Great King, it is bodily conduct that the wise find abhorrent [07].”
King Pasenadi of Kosala asked again:
“Ananda, what is bodily conduct that the wise find abhorrent?”
Venerable Ananda replied:
"Great King, such bodily actions harm oneself, harm others, and harm both; they destroy wisdom, foster evil, do not attain nirvana, and do not lead to knowledge, awakening, or nirvana. Such a person does not know as it truly is what should be practiced, nor does he know as it truly is what should not be practiced. Because he does not know as it truly is what should be practiced and what should not be practiced, he does not know as it truly is what should be grasped and what should not be grasped.
Because he does not know as it truly is what should be grasped and what should not be grasped, he does not know as it truly is what should be abandoned and what should not be abandoned. Because he does not know as it truly is what should be abandoned and what should not be abandoned, he does not know as it truly is what should be cultivated and what should not be cultivated. Because he does not know as it truly is what should be cultivated and what should not be cultivated, he fails to practice what should be practiced and instead practices what should not be practiced.
Having failed to practice what should be practiced and instead practiced what should not be practiced, he does not grasp what should be grasped and instead grasps what should not be grasped. Having failed to grasp what should be grasped and instead grasped what should not be grasped, he does not abandon what should be abandoned and instead abandons what should not be abandoned. Having failed to abandon what should be abandoned and instead abandoned what should not be abandoned, he does not cultivate what should be cultivated and instead cultivates what should not be cultivated.
Having failed to cultivate what should be cultivated and instead cultivated what should not be cultivated, unwholesome qualities increasingly grow and wholesome qualities increasingly decline. Therefore, the Tathagata never practices such things."
King Pasenadi of Kosala again asked:
"Ananda, why does the Tathagata never practice such things?"
Venerable Ananda replied:
"Great King, he is free from desire and desire has been completely extinguished; he is free from anger and anger has been completely extinguished; he is free from delusion and delusion has been completely extinguished. The Tathagata has abandoned all unwholesome qualities and perfected all wholesome qualities. He is the Teacher who exhorts, the sublime Teacher, the Teacher who skillfully adapts to others; he is the guide who tames, who skillfully adapts his training to others; he is one whose speech is wholly excellent, sublime, and skillfully adapted to others. Therefore, the Tathagata never practices those unwholesome things."
King Pasenadi of Kosala praised him, saying:
"Excellent! Excellent, Ananda! The Tathagata never practices what should not be practiced. Why is this? Because the Tathagata is the Unattached One, the Perfectly Awakened One. Ananda, you are a disciple of that Teacher, training in the path to attain unsurpassed, secure nirvana, and even you do not practice such things. How much less, then, would the Tathagata practice them?"
King Pasenadi of Kosala again asked:
"Ananda, does the Tathagata perform bodily actions of such a kind that wise and discerning ascetics and brahmins, as well as others in the world, do not despise them?"
Venerable Ananda replied:
"Great King, the Tathagata certainly performs such bodily actions—bodily actions that wise and discerning ascetics and brahmins, as well as others in the world, do not despise."
King Pasenadi of Kosala again asked:
"Ananda, what are those bodily actions like?"
Venerable Ananda replied:
"Great King, they are wholesome bodily actions."
King Pasenadi of Kosala again asked:
"Ananda, what are wholesome bodily actions?"
Venerable Ananda replied:
"Great King, they are blameless bodily actions."
King Pasenadi of Kosala again asked:
"Ananda, what are blameless bodily actions?"
Venerable Ananda replied:
"Great King, they are bodily actions that the wise do not despise."
King Pasenadi of Kosala again asked:
"Ananda, what are the bodily actions that the wise do not despise?"
Venerable Ananda replied:
"Great King, they are bodily actions that do not harm oneself, do not harm others, and do not harm either; they possess discernment and wisdom, are not supported by evil, attain nirvana, and lead to knowledge, awakening, and nirvana. One knows as it truly is what should be practiced, and also knows as it truly is what should not be practiced. Having known as it truly is what should be practiced and what should not be practiced, one knows as it truly is what should be grasped and what should not be grasped.
Having known as it truly is what should be grasped and what should not be grasped, one knows as it truly is what should be abandoned and what should not be abandoned. Having known the Dharma as it truly is and known as it truly is what should not be abandoned, one knows as it truly is what should be cultivated and what should not be cultivated. Having known as it truly is what should be cultivated and what should not be cultivated, one practices what should be practiced and does not practice what should not be practiced.
Having practiced what should be practiced and refrained from practicing what should not be practiced, one grasps what should be grasped and does not grasp what should not be grasped. Having grasped what should be grasped and refrained from grasping what should not be grasped, one abandons what should be abandoned; what should be abandoned, one does not abandon. Having known that what should be abandoned is to be abandoned, and that what should not be abandoned is not to be abandoned, one cultivates what should be cultivated and does not cultivate what should not be cultivated.
Having cultivated what should be cultivated and refrained from cultivating what should not be cultivated, unwholesome qualities increasingly decline and wholesome qualities increasingly grow. Therefore, the Tathagata certainly practices such things."
King Pasenadi of Kosala again asked:
"Ananda, why does the Tathagata certainly practice such things?"
Venerable Ananda replied:
"Great King, he is free from desire and desire has been completely extinguished; he is free from anger and anger has been completely extinguished; he is free from delusion and delusion has been completely extinguished. The Tathagata has perfected all wholesome qualities and abandoned all unwholesome qualities. He is the Teacher who exhorts, the sublime Teacher, the Teacher who skillfully adapts to others; he is the guide who tames and skillfully adapts his training to others; he is one whose speech is wholly excellent, sublime, and skillfully adapted to others. Therefore, the Tathagata certainly practices such things."
King Pasenadi of Kosala praised him:
“Excellent, excellent, Ānanda! The Tathagata certainly practices the things that ought to be practiced. Why is this?
Because the Tathagata is the Unattached One, the Perfectly Enlightened One. Ānanda, you are a disciple of that Teacher, training in the path to attain secure and unsurpassed nirvana, yet even you must practice these things; how then could the Tathagata not practice them? Ānanda has spoken so skillfully that he has made me rejoice. If Ānanda were permitted to accept revenues and taxes from villages, for the sake of the Dharma I would give him those revenues and taxes.
If Ānanda were permitted to accept elephants, horses, cattle, and goats as he wished, for the sake of the Dharma I would give him those elephants, horses, cattle, and goats. If Ānanda were permitted to accept women and girls, for the sake of the Dharma I would give him wives, women, and girls. If Ānanda were permitted to accept gold, silver, and precious jewels [08], for the sake of the Dharma I would give him gold, silver, and precious jewels.
But Ānanda is not permitted to accept gold, silver, and precious jewels of this kind. My royal house of Kosala has a very fine robe called bāhitikā [09]. I placed it inside the shaft of a parasol, and it was sent as a token [10].
Among all the kappāsa cloths [11] of the royal house of Kosala, this is the finest of all. Why is this? The bāhitikā robe is sixteen cubits long.
For the sake of the Dharma, I now give this robe to Ānanda. Ānanda shall use it to make three robes, so that the royal house of Kosala may forever increase in merit.”
Venerable Ānanda replied:
“That is enough, Great King. Contentment in one’s heart is sufficient. I already have a complete set of three robes.”
Pasenadi, King of Kosala, again said:
“Ānanda, please listen as I give an analogy. A wise person who hears an analogy will clearly understand its meaning. Suppose that after a great rain, the waters of this Aciravatī River became full, inundated both banks, and overflowed beyond them. Ānanda, do you see this?”
Venerable Ānanda replied, “Great King, I do.”
Pasenadi, King of Kosala, again said:
“In the same way, Ānanda, if you already have three robes, give them to the bhikkhus, bhikkhunīs, probationers, sāmaṇeras, and sāmaṇerīs [12]. Ānanda should use this bāhitikā to make three robes, so that the royal house of Kosala may increase in merit.”
Venerable Ānanda silently consented. Knowing that Ānanda had accepted, Pasenadi, King of Kosala, presented the bāhitikā robe to Venerable Ānanda as a Dharma offering. He then rose from his seat, circumambulated him three times, and departed. Not long after the king had left, Venerable Ānanda brought the bāhitikā robe before the Buddha, bowed his head at the Buddha’s feet, withdrew to one side, and said:
“Blessed One, today Pasenadi, King of Kosala, gave this bāhitikā robe for the sake of the Dharma. I ask the Blessed One to place his feet upon this robe, so that the royal house of Kosala may increase in merit.”
The Blessed One then placed both feet upon the bāhitikā robe and said:
“Ānanda, recount to me whatever you discussed with Pasenadi, King of Kosala.”
Venerable Ānanda then recounted to the Blessed One everything that he had discussed with the King of Kosala. With palms joined, he said:
“Did I speak in such a way as not to misrepresent the Blessed One? Did I speak truthfully, speak in accordance with the Dharma, and explain the Dharma in accordance with the Dharma, without making any error concerning the Dharma as it truly is?”
The Blessed One said:
“By speaking in this way, you did not misrepresent me. You spoke truthfully, spoke in accordance with the Dharma, and explained the Dharma in accordance with the Dharma, without making any error concerning the Dharma as it truly is. Ānanda, if Pasenadi, King of Kosala, had asked me about this matter in these words and in this phrasing, I too would have answered the king about this matter in these same words and in this same phrasing.”
“Ānanda, the meaning is precisely as you have stated. You should remember and uphold it accordingly. Why is this? Because when it is expressed in this way, its meaning is indeed so.”
Thus spoke the Buddha. After Venerable Ānanda and the bhikkhus heard what the Buddha had taught, they rejoiced and respectfully practiced it.
Notes:
[01] Corresponds to the Pāli M.88, Bāhitika-suttaṃ.
[02] Departing from Śrāvastī. It is said that he “went out” because the Eastern Park (Pubbārāma) was situated outside the eastern gate of Śrāvastī.
[03] Nhất-bôn-đà-lị 一奔陀利. Pāli: Ekapuṇḍarīka (“One White Lotus”), so called because on both its flanks were white spots shaped like white lotus flowers.
[04] Thi-lị-a-trà 尸利阿茶. Pāli: Sirivaḍḍha.
[05] Aciravatī (Pāli: aciravatī): this river could be seen from King Pasenadi’s upper chamber.
[06] Bodily conduct: kāyasamācāra, the conduct of the body. In the Pāli version, the question reads: “What is that reprehensible bodily conduct?”
[07] The Pāli version reads: harmful bodily actions (savyāpajjha).
[08] Chinese: sanh sắc bảo 生色寶. Pāli: jātarūpa.
[09] Bệ-ha-đề 鞞訶提; “translated as various kinds of mats, and also said to mean silk.” (Phiên Phạn Ngữ 10, No. 2130, Taishō 54, p. 1051b). Pāli: bāhitikā, a mantle or outer cloak.
[10] The Pāli version says that the bolt of cloth was sent as a gift by King Ajātasattu. The Chinese text may contain an omission, for the sentence does not convey a complete meaning.
[11] Kiếp-bối: see note 15 to Sūtra 61.
[12] “Probationers, xá-la, and xá-la-ma-ni-ly” 漸學, 舍羅, 舍羅摩尼離 probably refer to śikṣamāṇās, sāmaṇeras, and sāmaṇerīs in common terminology. The Pāli version reads: sabrahmacārīhi saṃbhajissati, “it will be shared among one’s fellow practitioners of the holy life.”
215. THE SŪTRA ON THE FOREMOST ATTAINMENT [01]
Thus have I heard:
At one time, the Buddha was staying in the country of Śrāvastī, in Jeta Grove, Anāthapiṇḍika’s Park.
At that time, the Blessed One addressed the bhikkhus:
“Within whatever realm the commands of Pasenadi, King of Kosala, can be issued and enforced, Pasenadi, King of Kosala, is foremost therein. Nevertheless, Pasenadi, King of Kosala, is himself subject to transformation and change. When a well-learned noble disciple contemplates this in such a way, he will necessarily become disenchanted with that which is foremost. Having become disenchanted, he desires not even the foremost, much less what is inferior.
“The realms reached by the light of the sun and moon, the quarters illuminated by them, constitute a thousandfold world-system [02]. Within this thousandfold world-system are one thousand suns, one thousand moons, one thousand Pūrvavideha continents [03], one thousand Jambudvīpa continents [04], one thousand Aparagodānīya continents [05], one thousand Uttarakuru continents [06], one thousand Mount Sumerus [07], one thousand heavens of the Four Great Kings [08], one thousand sets of sons of the Four Heavenly Kings [09], one thousand Trāyastriṃśa heavens [10], one thousand Śakra Devānām Indras [11], one thousand Yāma heavens [12], one thousand Suyāma devas [13], one thousand Tuṣita heavens [14], one thousand Tuṣita devas, one thousand Nirmāṇarati heavens [15],
one thousand Sunirmita devas [16], one thousand Paranirmitavaśavartin heavens [17], one thousand Vaśavartin devas [18], one thousand Brahmā worlds [19], and one thousand distinct Brahmās.
Among them is Brahmā Mahābrahmā, the All-Powerful, the Supreme Creator, the forefather of all beings who have been born and who will be born [20]. Yet even that Mahābrahmā is subject to transformation and change. When a well-learned noble disciple contemplates this in such a way, he will necessarily become disenchanted with that which is foremost.
Having become disenchanted, he desires not even the foremost, much less what is inferior.”
"After a time, this world is destroyed. When this world is destroyed, sentient beings ascend to the Ābhāsvara Heaven [21]. There, form arises solely in dependence upon mind [22]; their limbs are complete and without defect, their faculties are unimpaired, they are sustained by the nutriment of joy [23], their forms are pure, their bodies radiate light, they travel through the sky, and they dwell there for a very long time. Yet the Ābhāsvara Heaven, too, is subject to alteration and change. When a learned noble disciple contemplates it in this way, he necessarily becomes disenchanted with it. Having become disenchanted, he does not desire even the foremost, much less what is inferior.
"Furthermore, there are four perceptions [24]. A bhikkhu contemplates a limited perception, an exalted perception, an immeasurable perception, and a perception of nothingness. The delight that those beings find in such perceptions [25] is also subject to alteration and change. When a learned noble disciple contemplates it thus, he does not desire even the foremost, much less what is inferior.
"Again, there are eight spheres of mastery [26]. What are the eight? A bhikkhu, perceiving form internally, contemplates limited forms externally, whether beautiful or ugly. Having mastered them in knowledge and mastered them in vision [27], this perception is called the first sphere of mastery.
"Furthermore, a bhikkhu, perceiving form internally, contemplates immeasurable forms externally, whether beautiful or ugly. Having mastered them in knowledge and mastered them in vision, this perception is called the second sphere of mastery.
"Furthermore, a bhikkhu, not perceiving form internally, contemplates limited forms externally, whether beautiful or ugly. Having mastered them in knowledge and mastered them in vision, this perception is called the third sphere of mastery.
"Furthermore, a bhikkhu, not perceiving form internally, contemplates immeasurable forms externally, whether beautiful or ugly. Having mastered them in knowledge and mastered them in vision, this perception is called the fourth sphere of mastery.
"Furthermore, a bhikkhu, not perceiving form internally, contemplates forms externally that are blue, blue in color, and radiating blue light. They are like blue water-lilies [28], blue in color and radiating blue light. They are also like a cloth of Benares silk that has been washed, beaten, kneaded, and thoroughly worked until perfectly clean, its color bright and refreshing—blue, blue in color, and radiating blue light. In the same way, a bhikkhu, not perceiving form internally, contemplates forms externally that are blue, blue in color, and radiating blue light: immeasurable, of immeasurably pure and pleasing appearance, delightful and agreeable, not repulsive. Having mastered those forms in knowledge and mastered them in vision, this perception is called the fifth sphere of mastery.
"Furthermore, a bhikkhu, not perceiving form internally, contemplates forms externally that are yellow, yellow in color, and radiating yellow light. They are like yellow bandhujīvaka flowers [29], yellow in color and radiating light. They are also like a cloth of Benares silk that has been washed, beaten, kneaded, and thoroughly worked until perfectly clean, its color bright and pleasing to the eye—yellow, yellow in color, and radiating yellow light.
In the same way, a bhikkhu, not perceiving form internally, contemplates forms externally that are yellow, yellow in color, and radiating yellow light: immeasurable, of immeasurably pure and pleasing appearance, delightful and agreeable, not repulsive. Having mastered those forms in knowledge and mastered them in vision, this perception is called the sixth sphere of mastery.
"Furthermore, a bhikkhu, not perceiving form internally, contemplates forms externally that are red, red in color, and radiating red light. They are like red kaṇikāra flowers (28), manifestly red, visibly red, and radiating red light. They are also like a cloth of Benares silk that has been washed, beaten, kneaded, and thoroughly worked until perfectly clean, its color bright and refreshing—red, red in color, and radiating red light.
In the same way, a bhikkhu, not perceiving form internally, contemplates forms externally that are red, red in color, and radiating red light: immeasurable, of immeasurably pure and pleasing appearance, delightful and agreeable, not repulsive. Having mastered those forms in knowledge and mastered them in vision, this perception is called the seventh sphere of mastery.
"Furthermore, a bhikkhu, not perceiving form internally, contemplates forms externally that are white, white in color, and radiating white light. They are like the Morning Star, white, white in color, and radiating white light. They are also like a cloth of Benares silk that has been washed, beaten, kneaded, and thoroughly worked until perfectly clean, its color bright and refreshing—white, white in color, and radiating white light.
In the same way, a bhikkhu, not perceiving form internally, contemplates forms externally that are white, white in color, and radiating white light: immeasurable, of immeasurably pure and pleasing appearance, delightful and agreeable, not repulsive. Having mastered those forms in knowledge and mastered them in vision, this perception is called the eighth sphere of mastery.
"The delight that sentient beings find in such spheres of mastery is also subject to alteration. When a learned noble disciple contemplates it in this way, he necessarily becomes disenchanted with it. Having become disenchanted, he does not desire even the foremost, much less what is inferior.
"Furthermore, there are ten totality spheres [30]. What are the ten? Bhikkhus cultivate the earth totality sphere, contemplating it above, below, and in all directions as nondual and immeasurable.
They cultivate the water totality sphere, the fire totality sphere, the air totality sphere, the blue totality sphere, the yellow totality sphere, the red totality sphere, the white totality sphere, the space totality sphere, and, as the tenth, the consciousness totality sphere. Cultivating each totality sphere, they contemplate it above, below, and in all directions as nondual and immeasurable. Yet the delight that sentient beings find in these totality spheres is also subject to alteration and change.
When a learned noble disciple contemplates it in this way, he necessarily becomes disenchanted with it. Having become disenchanted, he does not desire even the foremost, much less what is inferior.
"And this is the foremost doctrine of purity, the supreme designation: namely, ‘I have nothing; I do not exist’ [31]; and it is for the attainment of this that the path is established.
"And this is the foremost standpoint based upon an external support, the supreme standpoint [32]: namely, having completely transcended all perceptions of form, one attains and dwells in the sphere of neither-perception-nor-non-perception [33].
"And this is the foremost course leading to nirvana here and now, the supreme designation of nirvana here and now [34]: namely, that the six spheres of contact [35], together with their arising, cessation, gratification, danger, and escape, are seen as they truly are with wisdom.
"Furthermore, there are four modes of abandoning [36]. What are the four? There is abandoning that is pleasant and slow [37]; abandoning that is pleasant and swift; abandoning that is painful and slow; and abandoning that is painful and swift. Of these, abandoning that is pleasant and slow is a pleasant practice that leads to abandonment slowly [38]; therefore, it is said to be an inferior pleasant practice. Of these, abandoning that is pleasant and swift is a pleasant practice that leads to abandonment quickly [39]; therefore, this mode of abandoning is also said to be inferior.
"Of these, abandoning that is painful and slow [40] is a painful practice that leads to abandonment slowly; therefore, this mode of abandoning is also said to be inferior.
"Of these, abandoning that is painful and swift is a painful practice that leads to abandonment quickly. Therefore, this mode of abandoning does not flourish and is not widely propagated. Even devas and human beings do not praise or promote it.
"My mode of abandoning [41] flourishes and is widely propagated; even devas and human beings praise and promote it.
"What is My mode of abandoning that flourishes and is widely propagated, and that even devas and human beings praise and propagate? It is the Noble Eightfold Path: right view through right concentration as the eighth."
"Thus do I [42] speak. Yet certain recluses and brahmins, being false, deceitful, unwholesome, and untruthful, misrepresent and slander Me, saying: 'Although beings truly exist, he nevertheless advocates their annihilation. The recluse Gautama advocates nonexistence [43].' There truly are beings who advocate annihilation; were this not so, I would not teach in this way. In this very present life, the Tathagata has forever eradicated all things and attained the tranquil nirvana of complete cessation [44]."
Thus spoke the Buddha. Having heard what the Buddha taught, the bhikkhus rejoiced and respectfully practiced it.
Notes:
[01] Corresponds to Pāli A.10.29, Kosala.
[02] A thousand worlds 千 世 界. Pāli: sahassadhā-loka = sahassīlokadhātu.
[03] Phất-vu-đãi 弗 于 逮, also called the continent of Eastern Victorious Bodies. Pāli: Pubbavideha.
[04] Jambudvīpa 閻 浮 洲. Pāli: Jambudīpa.
[05] Câu-đà-ni continent 拘 陀 尼 洲. Pāli: Godānīya. Also called Aparagoyāna.
[06] Uất-đan-việt continent 鬱 單 越 洲. Pāli: Uttarakuru.
[07] Mount Sumeru 須 彌 山. Pāli: Sinerupabbata.
[08] A thousand heavens of the Four Great Kings 千 四 大 王 天. The Chinese text was probably copied incorrectly; it should perhaps read “four thousand great kings,” that is, the four thousand kings who rule the four thousand great kingdoms among humankind. Pāli: cattāri mahārājasahassāni, four thousand Great Kings.
[09] Sons of the Four Heavenly Kings 四 天 王 子. Pāli: Cātummahārājikā.
[10] Heaven of the Thirty-Three 三 十 三 天, also called the Trāyastriṃśa Heaven. Pāli: Tāvatiṃsa.
[11] Śakra, Lord of the Devas 釋 天 因 陀 羅, that is, Śakra, Sovereign of the Devas. Pāli: Sakka devānam inda.
[12] Yāma Heaven 焰 摩 天. Pāli: Yāma.
[13] Absent from the Song edition. Also absent from the Pāli version.
[14] Tuṣita Heaven 兜 率 哆 天. Pāli: Tusita.
[15] Heaven of Delight in Creation 化 樂 天. Pāli: Nimmānaratā.
[16] Divine sons who delight in creation. Not listed in the Pāli version.
[17] Heaven of Mastery over the Creations of Others 他 化 樂 天. Pāli: Paranimmitavasavattī.
[18] Divine sons of sovereignty 自 在 天 子. Not listed in the Pāli version.
[19] Brahmā world 梵 世 界. Pāli: Brahmaloka.
[20] The Pāli version states only briefly: Mahābrahmā tattha aggam akkhāyati, “there Mahābrahmā is regarded as the highest.”
[21] Hoảng Dục Heaven, or the Heaven of Streaming Radiance; see note 13 to Sūtra 8 above.
[22] Mind-made 意 生. Pāli: manomayā.
[23] Feeding on rapture 喜 食. Pāli: pīti-bhakkhā.
[24] Four perceptions 四 想. See the Saṅgītiparyāya, fascicle 6 (No. 1536, Taishō 16, pp. 392a–b).
[25] This refers to beings in the Sphere of Nothingness.
[26] Eight spheres of liberation 八 除 處; ordinarily, however, they are called the Eight Spheres of Mastery 八 勝 處. Pāli: aṭṭha abhibhāyatanāni (see the Saṅgītiparyāya, fascicle 19, No. 1536, Taishō 26, p. 445b ff.).
[27] The original Chinese reads: “having eliminated, one knows; having eliminated, one sees” 除 已 知 除 已 見. In the Saṅgītiparyāya cited above, the corresponding expression is “superior knowledge and superior vision” (seeing transcendently and knowing transcendently), which it explains as follows: having eliminated and transcended the six forms of craving, one possesses superior knowledge and superior vision.
[28] Blue water flower 青 水 華. The Saṅgītiparyāya (same source and passage): O-mạt-ca flower, Umāpuppham (?).
[29] Tần-đầu-ca-la 頻 頭 歌 羅. Pāli: bandhujīvaka-puppha, a kind of red Chinese flower. This Chinese version is probably mistaken, because this flower is red; both the Saṅgītiparyāya and the Pāli version describe the flower in this sphere of mastery as red.
[30] Ten totality spheres 十 一 切 處, also called the universal spheres. Pāli: dasa kasiṇāyatanāni.
[31] “I do not exist; there is no self of mine” 我 無 我 不 有. In the Pāli version, this case is called “a standpoint dependent on external views” and is presented as purification in the ultimate sense (paramatthavisuddhiṃ paññāpenti).
[32] The foremost standpoint dependent on external views, the supreme standpoint; the highest external standpoint—or, more explicitly: “This is supreme among the views of non-Buddhist traditions.” The highest standpoint here is regarded as attaining the existence of a self.
[33] In this Chinese version, the highest standpoint, or view, of non-Buddhist traditions is the attainment of the four formless spheres. This differs from the Pāli version, which regards these four formless spheres as the presentation of purification in the ultimate sense.
[34] “In the present life, the highest formulation of nirvana” 於 現 法 中 最 施 設 涅 槃. Pāli: aggam paramadiṭṭhadhammanibbānam paññāpentānaṃ.
[35] The original Chinese reads: six bases of contact 六 更 樂 處.
[36] Chinese: course 斷, also called a mode of practice. Pāli: catasso paṭipadā.
[37] The Saṅgītiparyāya and Dharmaskandha: the pleasant and slow mode of practice.
[38] The characteristic of the four meditative absorptions is a pleasant abiding in the present life; through these, one advances to the attainment of the four noble fruits, either swiftly or slowly. (See the explanation in the Dharmaskandha, fascicle 3, No. 1537, Taishō 26, p. 465.)
[39] From this point onward, the translation follows the corrected passage appended at the end of the sūtra. It is absent from the base text; however, since an explanation is given for “the course that is pleasant but slow,” or the pleasant and slow mode of practice, the other three modes of practice must naturally have been explained as well. The Pāli version merely lists their names and numbers without explanation.
[40] This is the painful and slow mode of practice according to the Saṅgītiparyāya Śāstra. The Dharmaskandha explains it as follows: one regards the five skandhas as humiliation, injury, oppression, and a heavy burden, and on that basis contemplates them with revulsion. This is called the painful (...) mode of practice (abridged quotation).
[41] “Course” may be called a mode of practice; it may also be called the path or the track of the path. These expressions all have the same meaning and origin and correspond to the Pāli paṭipadā.
[42] This should be understood as: “Thus do I speak; thus do I teach.”
[43] The Pāli version says: “The recluse Gautama does not teach the full understanding of sensual desire, (...) of form, (...) or of feeling.”
[44] The concluding passage above closely resembles the Pāli version, with a few differences (see note 43 above), but differs entirely from the original text in the base edition. That original passage reads as follows (see the section on the pleasant and slow mode of practice and an incomplete sentence concerning the pleasant and swift mode of practice): “There may be a person who abandons delight in sensual desire. Or there may be a person who practices this Dharma and never grows weary of it.
Or there may be a person who habitually drinks liquor and never grows weary of it. Or there may be a person who habitually sleeps and rests and never grows weary of it. Bhikkhus, it is said that there may be a person who habitually engages in these three things and never grows weary of them, and who is likewise unable to reach complete cessation.
Therefore, bhikkhus, you should always relinquish these three things and not draw near to them. Thus, bhikkhus, should you train.”
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