中阿含經

13. CHAPTER ON THE ANALYSIS OF FUNDAMENTALS

165. SUTRA ON THE DEVA OF THE HOT SPRINGS GROVE^[1]

Thus have I heard:

At one time, the Buddha was sojourning in the city of Rajagriha, in the Bamboo Grove, at Karanda Garden^[02].

At that time, Venerable Samiddhi^[03] was also sojourning in the city of Rajagriha, at the Hot Springs Grove^[04].

Then, when the night was nearly over and dawn was approaching, Venerable Samiddhi left his dwelling and went to the hot springs. He removed his robe and placed it on the bank, then entered the hot-spring pool to bathe. After bathing, the Venerable came ashore, dried himself with a cloth, and put on his robe.

At that time, a deva of exceedingly beautiful form and majestic appearance, as dawn was about to break, approached Venerable Samiddhi, bowed his head at the Venerable's feet, and stood to one side. The wondrous majesty and radiance of that deva's form illuminated the entire bank of the hot-spring pool.

After standing to one side, the deva said to Venerable Samiddhi:

“Bhikkhu, have you memorized the Bhaddekaratta verses^[05]?”

Venerable Samiddhi replied to that deva:

“I have not memorized the Bhaddekaratta verses.”

The Venerable then asked the deva in return:

“But have you memorized the Bhaddekaratta verses?”

The deva replied:

“I too have not memorized the Bhaddekaratta verses.”

Venerable Samiddhi again asked that deva:

“Who has memorized the Bhaddekaratta verses?”

That deva replied:

“The Blessed One is now sojourning here in the city of Rajagriha, in the Bamboo Grove, at Karanda Garden. He has memorized the Bhaddekaratta verses. Bhikkhu, you should go to the Blessed One and, from him, learn them by heart, memorize them thoroughly, and uphold the Bhaddekaratta verses. Why is this? Because those Bhaddekaratta verses possess both Dharma and meaning; they are the foundation of the holy life, leading toward wisdom, awakening, and nirvana. A faithful son of good family who has left the household life, gone forth into homelessness, and undertaken the training in the Way should skillfully uphold and recite these Bhaddekaratta verses.”

Having spoken thus, that deva bowed his head at Venerable Samiddhi's feet, circumambulated the Venerable three times, and vanished from that place.

Not long after the deva had vanished, Venerable Samiddhi went to the Buddha, bowed his head at his feet, sat down to one side, and said:

“Blessed One, today, as dawn was about to break, I left my dwelling and went to the hot springs. I removed my robe and placed it on the bank, then entered the hot-spring pool to bathe. After bathing, I came ashore, dried myself with a cloth, and put on my robe.

At that time, a deva of exceedingly beautiful form and majestic appearance, as dawn was about to break, approached me, bowed his head at my feet, and stood to one side. The wondrous majesty and radiance of that deva's form illuminated the entire bank of the hot-spring pool. After standing to one side, the deva said to me: ‘Bhikkhu, have you memorized the Bhaddekaratta verses?’ I replied to that deva: ‘I have not memorized the Bhaddekaratta verses.’ I then asked the deva in return: ‘But have you memorized the Bhaddekaratta verses?’ The deva replied: ‘I too have not memorized the Bhaddekaratta verses.’ I again asked that deva: ‘Who has memorized the Bhaddekaratta verses?’ That deva replied: ‘The Blessed One is now sojourning here in the city of Rajagriha, in the Bamboo Grove,

at Karanda Garden.

He has memorized the Bhaddekaratta verses. Bhikkhu, you should go to the Blessed One and, from him, learn them by heart, memorize them thoroughly, and uphold the Bhaddekaratta verses. Why is this?

Because those Bhaddekaratta verses possess both Dharma and meaning; they are the foundation of the holy life, leading toward wisdom, awakening, and nirvana. A faithful son of good family who has left the household life, gone forth into homelessness, and undertaken the training in the Way should skillfully uphold and recite these Bhaddekaratta verses.’ Having spoken thus, that deva bowed his head at my feet, circumambulated me three times, and vanished from that place.”

The Blessed One asked:

“Samiddhi, do you know whence that deva came? Do you know that deva's name?”

Venerable Samiddhi replied:

“Blessed One, I do not know whence that deva came, nor do I know his name.”

The Blessed One said:

“Samiddhi, that deva is named Chanh Dien^[06], and he serves as a general in the Heaven of the Thirty-Three.”

Then Venerable Samiddhi said:

“Blessed One, now is indeed the proper time. Well-Gone One, now is indeed the proper time. If the Blessed One would teach the bhikkhus those Bhaddekaratta verses, then, after hearing the Blessed One teach them, the bhikkhus would remember them well.”

The Blessed One said:

“Samiddhi, listen closely and reflect carefully. I shall teach them to you.”

Venerable Samiddhi replied:

“Yes, Blessed One!”

The bhikkhus then respectfully listened to the instruction.

The Blessed One recited these verses:

Be heedful; do not dwell upon the past;

Nor should you yearn for what is yet to come.

The past has gone and has been lost;

The future has not come and remains far off.

Whatever presently exists

Should be contemplated and discerned.

Each moment is fragile and uncertain;

Knowing this, the wise should cultivate the Way.

If one practices in accord with the noble path,

How could one know the sorrow of death?

One will assuredly escape far from death;

Peril and great suffering will be ended.

Thus should one practice diligently,

Neither day nor night giving way to indolence.

Therefore, one should constantly recite

These Bhaddekaratta verses.

After speaking these verses, the Blessed One immediately rose from his seat, entered his quiet chamber, and sat in meditation.

At that time, the bhikkhus thought: “Venerable friends, you should know that the Blessed One gave only this brief teaching without explaining it extensively. He then immediately rose from his seat, entered his quiet chamber, and entered meditative concentration.

Be heedful; do not dwell upon the past;

Nor should you yearn for what is yet to come.

The past has gone and has been lost;

The future has not come and remains far off.

Whatever presently exists

Should be contemplated and discerned.

Each moment is fragile and uncertain;

Knowing this, the wise should cultivate the Way.

If one practices in accord with the noble path,

How could one know the sorrow of death?

One will assuredly escape far from death;

Peril and great suffering will be ended.

Thus should one practice diligently,

Neither day nor night giving way to indolence.

Therefore, one should constantly recite

These Bhaddekaratta verses.

They further thought: “Venerable friends, who can extensively explain what the Blessed One taught in brief?” They then thought: “Venerable Mahakatyayana^[07] is often praised by the Blessed One and by wise practitioners of the holy life. Thus, Venerable Mahakatyayana should be able to explain extensively what the Blessed One taught in brief. Venerable friends, let us go together to Venerable Mahakatyayana and ask him to explain this matter. If Venerable Mahakatyayana analyzes it for us, we shall skillfully uphold it.”

The bhikkhus then went together to Venerable Mahakatyayana. After exchanging greetings, they sat down to one side and said:

“Venerable Mahakatyayana, you should know that the Blessed One gave only this brief teaching without explaining it extensively. He then immediately rose from his seat, entered his quiet chamber, and entered meditative concentration.

Be heedful; do not dwell upon the past;

Nor should you yearn for what is yet to come.

The past has gone and has been lost;

The future has not come and remains far off.

Whatever presently exists

Should be contemplated and discerned.

Each moment is fragile and uncertain;

Knowing this, the wise should cultivate the Way.

If one practices in accord with the noble path,

How could one know the sorrow of death?”

Certainly one stays far from death;

Perils and great suffering are ended.

Thus one should practice diligently,

Never indolent by day or night.

Therefore one should always recite

This Bhaddekaratta verse.

"We thought: ‘Venerable Ones, who might be able to explain in detail what the Blessed One stated in brief?’ Then we thought: ‘The Venerable Mahakaccayana is often praised by the Blessed One and by wise practitioners of the holy life. Thus, the Venerable Mahakaccayana may be able to explain in detail what the Blessed One stated in brief. We beseech the Venerable Mahakaccayana, out of compassion, to expound its meaning in detail.’"

Then the Venerable Mahakaccayana said:

"Venerable Ones, listen as I offer an analogy. When a wise person hears an analogy, he will understand its meaning.

"Venerable Ones, suppose a person wished to seek the heartwood of a tree. Wishing to seek heartwood, he would take an axe into the forest. There he would see a great tree complete with roots, trunk, boughs, branches, leaves, flowers, and heartwood. Yet he would not cut its roots, trunk, boughs, or heartwood, but would cut only its branches and leaves. What you Venerable Ones have said is just like this. While the Blessed One is still present, you leave him and come to me to inquire about this matter. Why is that? You Venerable Ones should know that the Blessed One is the Eye, Knowledge, Meaning, the Lord of the Dharma, and the Embodiment of the Dharma. The exposition of the meaning of ultimate truth and the revelation of all meanings come entirely from the Blessed One.

"Venerable Ones, go to the Blessed One and ask him about this matter thus: ‘Blessed One, how is this? What does this mean?’ Whatever the Blessed One teaches, you Venerable Ones should carefully receive and retain accordingly."

Hearing this, the bhikkhus said:

"Indeed, Venerable Mahakaccayana, the Blessed One is the Eye, Knowledge, Meaning, the Lord of the Dharma, and the Embodiment of the Dharma. The exposition of the meaning of ultimate truth and the revelation of all meanings come entirely from the Blessed One. We ought to go to the Blessed One and ask him about this matter thus: ‘Blessed One, how is this? What does this mean?’ Whatever the Blessed One says, we will carefully receive and retain accordingly. Yet the Venerable Mahakaccayana is often praised by the Blessed One and by wise practitioners of the holy life. Thus, the Venerable One is able to explain in detail what the Blessed One stated in brief. May the Venerable Mahakaccayana take compassion upon us and expound it in detail."

The Venerable Mahakaccayana told the bhikkhus:

"Venerable Ones, if so, please listen to what I shall say.

"Venerable Ones, how does a bhikkhu recollect the past? Venerable Ones, there are indeed forms cognizable by the eye that are pleasing, agreeable, lovely, desirable, and connected with sensual pleasure, and the mind searches for their root. Their root is the past.

His past consciousness is tainted by attachment to desire; because his consciousness is tainted by attachment to desire, he delights in it. Because he delights in it, he recollects the past. It is likewise with the ear, nose, tongue, and body.

There are indeed forms cognizable by the eye that are pleasing, agreeable, lovely, desirable, and connected with sensual pleasure, and the mind searches for their root. Their root is the past. His past consciousness is tainted by attachment to desire; because his consciousness is tainted by attachment to desire, he delights in it.

Because he delights in it, he recollects the past.

"Venerable Ones, what is called a bhikkhu who does not recollect the past? Venerable Ones, there are indeed forms cognizable by the eye that are pleasing, agreeable, lovely, desirable, and connected with sensual pleasure, and the mind searches for their root. Their root is the past.

His past consciousness is not tainted by attachment to desire; because his consciousness is not tainted by attachment to desire, he does not delight in it. Because he does not delight in it, he does not recollect the past. It is likewise with the ear, nose, tongue, and body.

There are indeed forms cognizable by the eye that are pleasing, agreeable, lovely, desirable, and connected with sensual pleasure, and the mind searches for their root. Their root is the past. His past consciousness is not tainted by attachment to desire; because his consciousness is not tainted by attachment to desire, he does not delight.

Because he does not delight, he does not recollect the past.

Venerable Ones, such is a bhikkhu who does not recollect the past.

"Venerable Ones, what is called a bhikkhu who longs for the future? Venerable Ones, if a bhikkhu has the eye, forms, and eye-consciousness, then with regard to the future, he desires to obtain what has not yet been obtained, and when it has been obtained, his mind longs for it. Because his mind longs for it, he delights in it. Because he delights in it, he longs for the future. It is likewise with the ear, eye, nose, tongue, and body. With regard to the future, he desires to obtain what has not yet been obtained. When it has been obtained, his mind longs for it. Because his mind longs for it, he delights in it. Because he delights in it, he longs for the future. Venerable Ones, such is a bhikkhu who longs for the future.

"Venerable Ones, what is called a bhikkhu who does not long for the future? Venerable Ones, if a bhikkhu has the eye, forms, and eye-consciousness, then with regard to the future, he does not desire to obtain what has not yet been obtained, and when it has been obtained, his mind does not long for it. Because his mind does not long for it, he does not delight in it. Because he does not delight in it, he does not long for the future. Venerable Ones, such is called a bhikkhu who longs for the future.

"Venerable Ones, what is called a bhikkhu who clings to present phenomena? Venerable Ones, if a bhikkhu has the eye, forms, and eye-consciousness, then in the present his present consciousness is tainted by attachment to desire. Because his consciousness is tainted by attachment to desire, he delights in it. Because he delights in it, he clings to present phenomena. It is likewise with the ear, nose, tongue, and body. If there are the mind, mental phenomena, and mind-consciousness, then in the present his present consciousness is tainted by attachment to desire. Because it is tainted by attachment to desire, he delights in it. Because he delights in it, he clings to present phenomena. Venerable Ones, such is a bhikkhu who clings to present phenomena.

"Venerable Ones, what is called a bhikkhu who does not cling to present phenomena? Venerable Ones, if a bhikkhu has the eye, forms, and eye-consciousness, then in the present his present consciousness is not tainted by attachment to desire. Because his consciousness is not tainted by attachment to desire, he does not delight in it.

Because he delights in it, he does not cling to present phenomena. It is likewise with the ear, nose, tongue, and body. If there are the mind, mental phenomena, and mind-consciousness, then in the present his present consciousness is not tainted by attachment to desire.

Because his consciousness is not tainted by attachment to desire, he delights in it. Because he does not delight in it, he does not cling to present phenomena. Venerable Ones, such is a bhikkhu who does not cling to present phenomena.

"Venerable Ones, this portion was stated in brief by the Blessed One, without being explained in detail, after which he rose from his seat and entered his secluded chamber to sit in meditation."

Be mindful and do not think of the past;

Nor should you yearn for the future.

The past has gone and is lost;

The future has not arrived and remains far away.

Whatever is present here and now

Should be contemplated and discerned.

Each thought-moment is fragile and uncertain;

Knowing this, the wise should practice.

If one follows the noble practice,

Who will know the sorrow of death?

Certainly one stays far from death;

Perils and great suffering are ended.

Thus one should practice diligently,

Never indolent by day or night.

Therefore one should always recite

This Bhaddekaratta verse.

"This portion was stated in brief by the Blessed One without being explained in detail. With these words, I have now explained it in detail. Venerable Ones, you may go and present it fully to the Buddha. Whatever meaning the Blessed One declares, you Venerable Ones should receive and retain."

Then, having heard the Venerable Mahakaccayana speak thus, those bhikkhus carefully received and retained his words and recited them. They immediately rose from their seats, circumambulated the Venerable One three times, and went to the Blessed One. Bowing their heads in homage at his feet, they sat to one side and said:

"Venerable Sir, after the Blessed One had spoken briefly on that matter without explaining it in detail, he rose from his seat and entered his chamber to meditate in seclusion. The Venerable Mahā-Kaccāna then explained the matter extensively with such phrases and such wording."

Hearing this, the Blessed One praised him, saying:

"Excellent! Excellent! Among my disciples, he is one who possesses vision, wisdom, Dharma, and understanding of the meaning. Why is this? The Teacher stated the matter briefly without explaining it extensively to the disciples, yet that disciple explained it extensively with such phrases and such wording. Therefore, you should remember and uphold what Kaccāna has said in precisely this way. Why is this? Because that is how the meaning should be contemplated and explained."

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

Notes:

^[01] Corresponds to the Pāli M.133 Mahā-Kaccānabhadekaratta-sutta. Chinese parallel: No. 77, Sutra Spoken by the Buddha on the Supreme One, translated by Dharmarakṣa during the Western Jin dynasty.

^[02] The Pāli version states that this occurred at Tapodārāma, also in Rājagaha (Rājagṛha); see also note ^[04] below.

^[03] Tam-di-đề 三 彌 提. Pāli: Samiddhi, born into a wealthy family in Rājagaha.

^[04] Ôn tuyền lâm 溫 泉 林. Pāli: Tapodārāma (the Hot Springs Monastery), beside the Hot Springs Lake (Tapodā), at the foot of Mount Vebhāra, outside the city of Rājagaha.

^[05] Bạt-địa-la-đế 跋 地 羅 帝. Pāli: Bhaddekaratta: an auspicious night, the sage of one excellent night.

^[06] Chánh Điện 正 殿. The Pāli version does not mention this deity.

^[07] Đại Ca-chiên-diên 大 迦 旃 延. Pāli: Mahā-Kaccāna.

166. SUTRA EXPLAINING THE VENERABLE ONE’S MEDITATION CHAMBER^[1]

Thus have I heard:

At one time, the Buddha was traveling in the country of Śrāvastī, staying in Jeta Grove, Anāthapiṇḍika’s Park.

At that time, the Venerable Lô-di-cường-kỳ^[02] was also staying among the Śākyans in the Seclusion Meditation Chamber^[03].

Then, shortly before dawn, the Venerable Lô-di-cường-kỳ emerged from that meditation chamber and went to an open space shaded by it. He spread his sitting cloth upon a couch and sat down cross-legged.

At that time, a deity of exceedingly beautiful form and majestic appearance came shortly before dawn to where the Venerable Lô-di-cường-kỳ was. The deity bowed his head in homage and stood to one side. His appearance and divine majesty were extraordinarily sublime, and his radiance illuminated the entire meditation chamber. Standing to one side, the deity said to the Venerable Lô-di-cường-kỳ:

"Bhikkhu, have you memorized the Bhaddekaratta verse and its meaning?"

The Venerable Lô-di-cường-kỳ replied to the deity:

"I have not memorized the Bhaddekaratta verse, nor do I understand its meaning."

The Venerable then asked in return:

"Have you retained the Bhaddekaratta verse and its meaning?"

The deity replied:

"I have retained the Bhaddekaratta verse, but I do not understand its meaning."

The Venerable Lô-di-cường-kỳ again asked the deity:

"How is it that you have retained the Bhaddekaratta verse but do not understand its meaning?"

The deity answered:

"At one time, the Blessed One was traveling in the city of Rājagaha and staying in the Bamboo Grove, the Kalandaka Park. At that time, the Blessed One recited to the bhikkhus this verse concerning the Venerable Lô-di-cường-kỳ:

Take heed—do not dwell upon the past;

Nor should you yearn for what is yet to come.

The past has gone and has been lost;

The future has not come and remains far off.

Whatever presently exists

Should be observed and contemplated.

Each moment is fragile and uncertain;

Knowing this, the wise should cultivate the path.

If one practices according to the noble conduct,

Who can know the sorrow that death may bring?

One will certainly escape from death;

Peril and great suffering will be brought to an end.

Thus one should practice diligently,

Never indolent by day or night.

Therefore, one should constantly recite

This Bhaddekaratta verse.

"Bhikkhu, I have retained the Bhaddekaratta verse in this way, but I have not comprehended its meaning."

The Venerable Lô-di-cường-kỳ asked the deity:

"Then who has retained both the Bhaddekaratta verse and its meaning?"

That deity replied:

"The Blessed One is now traveling in this city of Rājagaha, at the Bamboo Grove in Kalandaka Park. He himself knows the Bhaddekaratta verse by heart. Bhikkhu, you should go to see the Blessed One and learn it from him, commit it thoroughly to memory, and retain the Bhaddekaratta verse. Why is this? Because that Bhaddekaratta verse possesses both Dharma and meaning, is the foundation of the holy life, and leads to wisdom, awakening, and nirvana. A faithful man of good family who leaves the household life, lives without a home, and trains in the path should skillfully retain and recite this Bhaddekaratta verse."

Having spoken thus, that deity bowed his head at the feet of the Venerable Lô-di-cường-kỳ, circumambulated him three times, and then vanished from that place.

Not long after that deity had vanished, when the Venerable Lô-di-cường-kỳ had completed his three-month rains retreat among the Śākyans and finished sewing his robes, he put on his robe, took up his bowl, and set out for the country of Śrāvastī. Traveling onward by stages, he reached Śrāvastī and stayed in Jeta Grove, Anāthapiṇḍika’s Park.

The Venerable Lô-di-cường-kỳ then went to where the Buddha was, bowed his head in homage, sat to one side, and said to the Buddha:

"Blessed One, at one time I was staying among the Śākyans in the Seclusion Meditation Chamber. Blessed One, shortly before dawn, I emerged from the meditation chamber and went to an open space shaded by it. I spread my sitting cloth upon a couch and sat down cross-legged.

At that time, a deity of exceedingly beautiful form and majestic appearance came shortly before dawn to where I was, bowed his head in homage, and stood to one side. His appearance and divine majesty were extraordinarily sublime, and his radiance illuminated the entire meditation chamber. Standing to one side, the deity said to me, ‘Bhikkhu, have you memorized the Bhaddekaratta verse and its meaning?’ I replied to that deity, ‘I have not memorized the Bhaddekaratta verse, nor do I understand its meaning.’ I then asked in return, ‘Have you retained the Bhaddekaratta verse and its meaning?’ The deity replied, ‘I have retained the Bhaddekaratta verse, but I do not understand its meaning.’ I again asked the deity,

‘How is it that you have retained the Bhaddekaratta verse but do not understand its meaning?’ The deity answered, ‘At one time, the Blessed One was traveling in the city of Rājagaha and staying in the Bamboo Grove, the Kalandaka Park.

At that time, the Blessed One recited to the bhikkhus this verse concerning the Venerable Lô-di-cường-kỳ:

Take heed—do not dwell upon the past;

Nor should you yearn for what is yet to come.

The past has gone and has been lost;

The future has not come and remains far off.

Whatever presently exists

Should be observed and contemplated.

Each moment is fragile and uncertain;

Knowing this, the wise should cultivate the path.

If one practices according to the noble conduct,

Who can know the sorrow that death may bring?

One will certainly escape from death;

Peril and great suffering will be brought to an end.

Thus one should practice diligently,

Never indolent by day or night.

Therefore, one should constantly recite

This Bhaddekaratta verse."

"‘Bhikkhu, I have thus memorized the Bhaddekaratta verse, but I do not understand its meaning.’ I then asked the deity, ‘Then who has memorized the Bhaddekaratta verse and its meaning?’ That deity replied, ‘The Blessed One is presently sojourning in this city of Rājagṛha, at the Bamboo Grove in Kalandaka Park. He knows the Bhaddekaratta verse by heart. Bhikkhu, you should go to see the Blessed One and, from him, learn it well, commit it to memory, and uphold the Bhaddekaratta verse.

Why is this? Because that Bhaddekaratta verse possesses both Dharma and meaning; it is the foundation of the holy life and leads toward wisdom, awakening, and nirvana. A faithful clansman who has left the household life and gone forth into homelessness to train in the Way should skillfully uphold and recite this Bhaddekaratta verse.’ Having spoken thus, that deity bowed his head at my feet, circumambulated me three times, and then vanished from that place."

The Blessed One then asked the Venerable Luyi Qiangqi:

"Do you know where that deity came from? Do you know that deity’s name?"

The Venerable Luyi Qiangqi replied:

"Blessed One, I do not know where that deity came from, nor do I know his name."

The Blessed One said:

"Qiangqi, that deity is named Banna^[04], and he serves as a general in the Heaven of the Thirty-three."

The Venerable Luyi Qiangqi then said:

"Blessed One, now is indeed the proper time! Well-Gone One, now is indeed the proper time! If the Blessed One would expound the Bhaddekaratta verse and its meaning to the bhikkhus, then, after hearing it, the bhikkhus would skillfully uphold it."

The Blessed One said:

"Qiangqi, listen carefully and reflect well. I shall explain the meaning of the verse to you in full."

The Venerable Luyi Qiangqi said:

"Yes, indeed. I shall listen to your teaching."

Be vigilant; do not dwell upon the past;

Nor should you long for the future.

The past has gone and is no more;

The future has not come and remains afar.

Whatever is present here and now

Should be contemplated and discerned.

Moment after moment is fragile and uncertain;

Knowing this, the wise should practice.

If one follows the noble conduct,

Who can know when death and sorrow will come?

Resolutely keep far from death;

Perils and great suffering are thereby ended.

Thus practice with diligent effort,

Never indolent by day or night.

Therefore one should constantly recite

This Bhaddekaratta verse.

"Qiangqi, how does a bhikkhu recollect and pursue the past? If a bhikkhu delights in past form, desires it, clings to it, and abides in it; if he delights in past feeling, perception, formations, and consciousness, desires them, clings to them, and abides in them—such is a bhikkhu who recollects and pursues the past.

"Qiangqi, how does a bhikkhu not recollect and pursue the past? If a bhikkhu does not delight in past form, does not desire it, does not cling to it, and does not abide in it; if he does not delight in past feeling, perception, formations, and consciousness, does not desire them, does not cling to them, and does not abide in them—such is called a bhikkhu who does not recollect and pursue the past.

"Qiangqi, how does a bhikkhu long for the future? If a bhikkhu delights in future form, desires it, clings to it, and abides in it; if he delights in future feeling, perception, formations, and consciousness, desires them, clings to them, and abides in them—such is called a bhikkhu who longs for the future.

"Qiangqi, how is a bhikkhu said not to long for the future? If a bhikkhu does not delight in future form, does not desire it, does not cling to it, and does not abide in it; if he does not delight in future feeling, perception, formations, and consciousness, he will not desire them, cling to them, or abide in them—such is called a bhikkhu who does not long for the future.

"Qiangqi, how is a bhikkhu said to grasp the phenomena of the present? If a bhikkhu delights in present form, desires it, clings to it, and abides in it; if he delights in present feeling, perception, formations, and consciousness, desires them, clings to them, and abides in them—such is called a bhikkhu who grasps the phenomena of the present.

"Qiangqi, how is a bhikkhu said not to grasp the phenomena of the present? If a bhikkhu does not delight in present form, does not desire it, does not cling to it, and does not abide in it; if he does not delight in present feeling, perception, formations, and consciousness, does not desire them, does not cling to them, and does not abide in them—such is called a bhikkhu who does not grasp the phenomena of the present."

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

Notes:

^[01] Corresponds to Pāli M.134, Lomasakaṅgiya-bhaddekaratta-sutta. See Sūtra 165 above.

^[02] Luyi Qiangqi 盧夷強耆. Pāli: Lomasakaṅgiya, a member of the Śākya clan who lived in Kapilavastu.

^[03] The meditation hut of non-contention. The Pāli text says: at Nigrodhārāma (the Banyan Tree Park).

^[04] Banna 般那. Pāli: Candana. In a former life during the time of the Buddha Kāśyapa, he was the bhikkhu who recited this verse to Lomasakaṅgiya; however, Loma did not understand it and was promised that he would understand it in the future. (Pāli Proper Names, II, page 789–10).

167. THE SŪTRA SPOKEN BY ĀNANDA^[1]

Thus have I heard:

At one time, the Buddha was sojourning in the country of Śrāvastī, in Jeta’s Grove, Anāthapiṇḍika’s Park.

At that time, during the night, the Venerable Ānanda expounded the Bhaddekaratta verse and its meaning to the bhikkhus assembled in the lecture hall.

When the night had passed and dawn broke, a bhikkhu went to the Buddha, bowed his head at the Buddha’s feet, sat down to one side, and said:

"Blessed One, during the night the Venerable Ānanda expounded the Bhaddekaratta verse and its meaning to the bhikkhus assembled in the lecture hall."

Thereupon, the Blessed One said to a bhikkhu:

"Go to the Bhikkhu Ānanda and say this: ‘Venerable Ānanda, the Blessed One summons you.’"

That bhikkhu obeyed the Blessed One’s instruction, rose from his seat, bowed at the Buddha’s feet, circumambulated him three times, and then went to the Venerable Ānanda and said:

"Venerable Ānanda, the Blessed One summons you."

The Venerable Ānanda immediately went to the Buddha, bowed his head at the Buddha’s feet, and stood to one side.

The Blessed One asked Ānanda:

"Ānanda, is it true that during the night you expounded the Bhaddekaratta verse to the bhikkhus assembled in the lecture hall?"

The Venerable Ānanda replied:

"It is true, Blessed One."

The Blessed One asked:

"Ānanda, how did you expound the Bhaddekaratta verse and its meaning to the bhikkhus?"

The Venerable Ānanda then said:

Be vigilant; do not dwell upon the past;

Nor should you long for the future.

The past has gone and is no more;

The future has not come and remains afar.

Whatever is present here and now

Should be contemplated and discerned.

Moment after moment is fragile and uncertain;

Knowing this, the wise should practice.

If one follows the noble conduct,

Who can know when death and sorrow will come?

Resolutely keep far from death;

Perils and great suffering are thereby ended.

Thus practice with diligent effort,

Never indolent by day or night.

Therefore one should constantly recite

This Bhaddekaratta verse.

The Blessed One again asked Ānanda:

"Ānanda, how does a bhikkhu recollect and pursue the past?"

The Venerable Ānanda replied:

"Blessed One, if a bhikkhu delights in past form, desires it, clings to it, and abides in it; if he delights in past feeling, perception, formations, and consciousness, desires them, clings to them, and abides in them—such is a bhikkhu who recollects and pursues the past."

The Blessed One again asked:

"Ānanda, how does a bhikkhu not recollect and pursue the past?"

The Venerable Ānanda replied:

“Blessed One, if a bhikkhu does not delight in past form, does not desire it, does not cling to it, and does not abide in it; if he does not delight in past feeling, perception, formations, and consciousness, does not desire them, does not cling to them, and does not abide in them, this is called a bhikkhu who does not recollect the past.”

The Blessed One again asked:

“Ananda, how does a bhikkhu seek after the future?”

Venerable Ananda replied:

“Blessed One, if a bhikkhu delights in future form, desires it, clings to it, and abides in it; if he delights in future feeling, perception, formations, and consciousness, desires them, clings to them, and abides in them, this is called a bhikkhu who seeks after the future.”

The Blessed One again asked:

“Ananda, how does a bhikkhu not seek after the future?”

Venerable Ananda replied:

“Blessed One, if a bhikkhu does not delight in future form, does not desire it, does not cling to it, and does not abide in it; if he does not delight in future feeling, perception, formations, and consciousness, he will not desire them, cling to them, or abide in them. This is called a bhikkhu who does not seek after the future.”

The Blessed One again asked:

“Ananda, how does a bhikkhu grasp the present Dharma?”

Venerable Ananda replied:

“Blessed One, if a bhikkhu delights in present form, desires it, clings to it, and abides in it; if he delights in present feeling, perception, formations, and consciousness, desires them, clings to them, and abides in them, this is called a bhikkhu who grasps the present Dharma.”

The Blessed One again asked:

“Ananda, how does a bhikkhu not grasp the present Dharma?”

Venerable Ananda replied:

“Blessed One, if a bhikkhu does not delight in present form, does not desire it, does not cling to it, and does not abide in it; if he does not delight in present feeling, perception, formations, and consciousness, does not desire them, does not cling to them, and does not abide in them, this is called a bhikkhu who does not grasp the present Dharma.”

Then the Blessed One said to the bhikkhus:

“Excellent! Excellent! My disciple is one who possesses vision, wisdom, meaning, and Dharma. Why is this so? Because, as a disciple, in the very presence of his revered teacher, he has expounded at length the meaning of these words and phrases in this way. Just as the bhikkhu Ananda has spoken, so should you receive and retain it. Why is this so? Those words and the contemplation of their meaning should be precisely so.”

Thus spoke the Buddha. After Venerable Ananda and the bhikkhus heard what the Buddha had taught, they rejoiced and respectfully put it into practice.

Notes:

^[01] Corresponds to Pāli M.132, Ānanda-bhaddekaratta-sutta. For the contents, notes, and comparison, see

168. THE DISCOURSE ON MENTAL VOLITION^[1]

Thus have I heard:

At one time the Buddha was journeying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

Then the Blessed One said to the bhikkhus:

“Now I shall teach you the Dharma, sublime in the beginning, sublime in the middle, and sublime also in the end; complete in wording and meaning, pure, and revealing the holy life. It is the discourse ‘Analysis of Mental Volition,’ concerning rebirth in accordance with mental volition.^[02] Listen closely and reflect carefully upon it.”

The bhikkhus respectfully assented and listened.

The Buddha said:

“What is called rebirth brought about by mental volition? If a bhikkhu, secluded from sensual desire and secluded from evil and unwholesome states, with applied thought and sustained thought, attains the First Dhyana^[03] and dwells established therein, he takes pleasure in this concentration and delights in dwelling therein. Having desired to dwell in that concentration, it is possible that he abides there, takes pleasure there, and, at the end of his life, is born in the realm of the Brahma-body devas.

The Brahma-body devas who are born there and dwell there experience the joy and bliss arising from seclusion from sensual desire; and the bhikkhu who dwells here and enters the First Dhyana experiences the joy and bliss arising from seclusion from sensual desire. These two kinds of joy and bliss arising from seclusion from sensual desire are no different; they are both equal. Why is this so?

Because one first practices concentration here and is afterward born there. Having cultivated, practiced, and developed this concentration in such a way, he will be born in the realm of the Brahma-body devas. This is rebirth through mental volition.

“Furthermore, bhikkhus, with applied thought and sustained thought stilled, inwardly tranquil and unified in mind, without applied thought or sustained thought, a bhikkhu attains the Second Dhyana and dwells established therein. He takes pleasure in the power of this concentration and desires to dwell therein. Having dwelt in this concentration, it is possible that he abides there, takes pleasure there, and, at the end of his life, is born in the realm of the Abhasvara devas.^[06] The Abhasvara devas who are born there and dwell there experience the joy and bliss arising from concentration; and the bhikkhu who dwells here and enters the Second Dhyana experiences the joy and bliss arising from concentration.

These two kinds of joy and bliss arising from concentration are no different; they are both the same. Why is this so? Because one first practices concentration here and is afterward born there.

Having cultivated, practiced, and developed this concentration in such a way, he will be born in the realm of the Abhasvara devas. This is called rebirth through mental volition.

“Furthermore, bhikkhus, with the fading away of delight in joy, a bhikkhu dwells in equanimity, free from seeking, with right mindfulness and right knowledge, personally experiencing bliss—the state of which the noble ones declare, ‘One endowed with noble equanimity and mindfulness dwells in bliss’—and attains the Third Dhyana, dwelling established therein. He takes pleasure in this concentration and desires to dwell therein.

Taking pleasure in the bliss of this concentration and desiring to dwell therein, it is possible that he abides there, takes pleasure there, and, at the breakup of the body and the end of his life, is born in the realm of the Subhakritsna devas.^[07] The Subhakritsna devas who are born there and dwell there experience the sublime bliss arising from separation from joy; and the bhikkhu who dwells here and enters this Third Dhyana experiences the sublime bliss arising from separation from joy.

These two kinds of sublime bliss arising from separation from joy are no different; they are both the same. Why is this so? Because one first practices concentration here and is afterward born there.

Having cultivated, practiced, and developed this concentration in such a way, he will be born in the realm of the Subhakritsna devas. This is rebirth through mental volition.

“Furthermore, bhikkhus, with the cessation of pleasure and the cessation of pain, and with previous joy and sorrow already having ceased, a bhikkhu attains the Fourth Dhyana, which is neither painful nor pleasant and is purified by equanimity and mindfulness, dwelling established therein. He takes pleasure in this concentration and desires to dwell therein. It is possible that he abides there, takes pleasure there, and, at the breakup of the body and the end of his life, is born in the realm of the Vehapphala devas.^[08] The Vehapphala devas who are born there and dwell there experience the sublime bliss of purity through equanimity and mindfulness; and the bhikkhu who dwells here and enters the Fourth Dhyana experiences the sublime bliss of purity through equanimity and mindfulness.

These two kinds of sublime bliss of purity through equanimity and mindfulness are no different; they are both the same. Why is this so? Because one first practices concentration here and is afterward born there.

Having cultivated, practiced, and developed this concentration in such a way, he will be born in the realm of the Vehapphala devas. This is rebirth through mental volition.

“Furthermore, bhikkhus, completely transcending perceptions of form and perceptions of resistance, and not attending to any perception of diversity, a bhikkhu enters upon boundless space and dwells established in the Sphere of Boundless Space. He takes pleasure in the bliss of this concentration and desires to dwell therein. Having taken pleasure in the bliss of this concentration and desired to dwell therein, it is possible that he abides there, takes pleasure there, and, at the end of his life, is born among the devas of the Sphere of Boundless Space.

The devas of the Sphere of Boundless Space who are born there and dwell there experience the perception of the Sphere of Boundless Space; and the bhikkhu here experiences the perception of the Sphere of Boundless Space. These two perceptions of the Sphere of Boundless Space are no different; they are both the same. Why is this so?

Because one first practices concentration here and is afterward born there. Having cultivated, practiced, and developed this concentration in such a way, he will be born among the devas of the Sphere of Boundless Space. This is rebirth through mental volition.”

“Furthermore, a bhikkhu, having transcended the base of infinite space, enters the base of infinite consciousness and, having attained it, abides therein. He delights in this concentration and wishes to abide in it. When he delights in the bliss of this concentration and wishes to abide in it, it is possible that he will abide in it, take pleasure in it, and, at the end of his life, be reborn among the devas of the base of infinite consciousness.

The devas of the base of infinite consciousness are born there, live there, and experience the perception of the base of infinite consciousness; and the bhikkhu living here also experiences the perception of the base of infinite consciousness. These two perceptions of infinite consciousness are no different; they are identical. Why is this?

Because he first practices concentration here and is afterward born there. If he cultivates, practices, and develops this concentration in such a manner, he will be born in the base of infinite consciousness. This is rebirth according to volitional formation.

“Furthermore, a bhikkhu, having transcended the base of infinite consciousness, enters the base of nothingness and, having attained it, abides therein. He delights in this concentration and wishes to abide in it. When he delights in this concentration and wishes to abide in it, it is possible that he will abide in it, take pleasure in it, and, at the end of his life, be reborn among the devas of the base of nothingness.

The devas of the base of nothingness are born there, live there, and experience the perception of the base of nothingness; and the bhikkhu abiding here experiences the perception of the base of infinite consciousness. These two perceptions of the base of nothingness are no different; they are identical. Why is this?

Because he first practices concentration here and is afterward born there. If he cultivates, practices, and develops this concentration in such a manner, he will be born among the devas of the base of nothingness. This is rebirth according to volitional formation.

“Furthermore, a bhikkhu, having transcended all perceptions of the base of nothingness, enters the base of neither perception nor non-perception and, having attained it, abides therein. He delights in this concentration and wishes to abide in it. When he wishes to abide in this concentration, it is possible that he will abide in it, take pleasure in it, and, at the end of his life, be reborn among the devas of the base of neither perception nor non-perception.

The devas in the heavenly realm of neither perception nor non-perception are born there, live there, and experience the perception of the base of neither perception nor non-perception; and the bhikkhu abiding here also experiences the perception of the base of neither perception nor non-perception. These two perceptions are no different; they are identical. Why is this?

Because he first practices concentration here and is afterward born there. If he cultivates, practices, and develops this concentration in such a manner, he will be born among the devas of the base of neither perception nor non-perception. This is rebirth according to volitional formation.

“Furthermore, a bhikkhu, having transcended all perceptions of the base of neither perception nor non-perception, enters the cessation of perception and feeling, personally realizes it, attains it, and abides therein. Seeing with wisdom, he eradicates the taints and attains the knowledge of their destruction. Among concentrations, this concentration is declared to be foremost, greatest, highest, and most sublime.

It is just as milk comes from a cow, curds come from milk, fresh butter comes from curds, clarified butter comes from fresh butter, and the essence of clarified butter comes from clarified butter. This essence of clarified butter is declared to be foremost, greatest, highest, most excellent, and most sublime. By attaining this concentration, relying upon this concentration, and abiding in this concentration, one no longer undergoes the suffering of birth, aging, illness, and death.

This is the end of suffering.”

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

Notes:

^[01] Corresponds to the Pāli M.120 Saṅkhāruppatti-sutta.

^[02] Rebirth according to volitional formation 意 行 生: taking rebirth through the karmic activity of the mind. Pāli: Saṅkhāruppatti.

^[03] Here the discourse begins with the Form Realm. The Pāli version begins with the Desire Realm.

^[04] Brahmakāyika Devas 梵 身 天, also called the Devas of Brahmā’s Retinue. Pāli: Brahmakāyika.

^[05] The bhikkhu is living in the Desire Realm but enters the first dhyāna.

^[06] Ābhassara Devas 晃 昱 天, also called the Devas of Streaming Radiance or the Devas of Utmost Radiance. Pāli: Ābhassara.

^[07] Devas of Pervading Purity 遍 淨 天. Pāli: Subhakiṇhā.

^[08] Devas of Realized Fruition 果 實 天, or Devas of Abundant Fruit 廣 果 天. Pāli: Vedapphalā.

169. THE KURU DISCOURSE ON NON-CONTENTION^[1]

Thus have I heard:

At one time the Buddha was traveling in Bà-kì-sấu^[02], staying at Kiếm-ma-sắt-đàm, a town of the Kurus^[03].

At that time the Blessed One addressed the bhikkhus:

“Now I shall teach you the Dharma. This Dharma is excellent in the beginning, excellent in the middle, and excellent in the end; it possesses meaning and expression, is entirely pure, and reveals the holy life. It is called the Discourse on the Analysis of Non-Contention. Listen carefully and reflect well upon it.”

The bhikkhus respectfully obeyed and listened.

The Buddha taught:

“One should not pursue sensual pleasure,^[04] which is an utterly base activity^[05] and the practice of ordinary people. Nor should one pursue self-mortification, which is very painful, is not a noble practice, and is not consonant with the goal.^[06] Apart from these two extremes there is a middle way that produces vision, produces sovereign knowledge, produces concentration, and leads to knowledge, awakening, and nirvana.

There are praise and disparagement, and there is teaching the Dharma without praise or disparagement. One should make measured determinations,^[07] and, having understood such determination, constantly seek the happiness already present within. Do not speak insinuating words,^[08] nor praise someone to their face.

Speak in moderation and do not exceed the proper bounds.^[09] Conform to local conventions,^[10] and do not say, ‘It is so,’ or, ‘It is not so.’ These are the subjects of the Discourse on the Analysis of Non-Contention.

“‘One should not pursue sensual pleasure, which is an utterly base activity and the practice of ordinary people. Nor should one pursue self-mortification, which is very painful and not consonant with the ultimate goal.’ For what reason was this said? Here, ‘One should not pursue sensual pleasure, which is an utterly base activity and the practice of ordinary people,’ refers to one extreme. ‘Nor should one pursue self-mortification, which is very painful and not consonant with the goal,’ refers to the other extreme. It was with reference to this that it was said: ‘One should not pursue sensual pleasure, which is an utterly base activity and the practice of ordinary people. Nor should one pursue self-mortification, which is very painful and not consonant with the goal.’

“‘Apart from these two extremes there is a middle way that produces vision, produces sovereign knowledge, produces concentration, and leads to knowledge, awakening, and nirvana.’ For what reasons was this said? Here, the Noble Eightfold Path, from right view through right concentration, is called the eightfold path. It was with reference to this that it was said: ‘Apart from these two extremes there is a middle way that produces vision, produces sovereign knowledge, produces concentration, and leads to knowledge, awakening, and nirvana.’

“‘There are praise and disparagement, and there is teaching the Dharma without praise or disparagement.’ For what reason was this said? What is praising or disparaging without teaching the Dharma? ‘If a pleasure is associated with sensual desire and accompanied by joy, it is an utterly base activity and the practice of ordinary people. This state entails suffering, vexation, fever, sorrow, and wrong practice.’ Having understood this, one disparages oneself.^[11] Why? Because sensual desire is impermanent, suffering, and subject to destruction. Knowing that sensual desire is impermanent, one therefore knows that this state inevitably entails suffering, vexation, fever, sorrow, and wrong practice. Having understood this, one therefore disparages oneself.”

"'Practicing bodily austerities oneself is extremely painful and does not accord with the meaning. This practice entails suffering, toil, affliction, and sorrow; it is wrong practice.' Having known this, one reproaches oneself. Why? Because those ascetics and brahmins, fearing suffering, shave off their hair and beard, don the kasaya robe, and, with sincere faith, leave the household life for homelessness, going forth to train in the Way. Yet these ascetics and brahmins take up this suffering once again; therefore, they invariably undergo suffering, toil, affliction, and sorrow and engage in wrong practice. Having known this, one reproaches oneself.

"'The fetter of existence^[12] has not been completely eradicated; this entails suffering, toil, affliction, and sorrow and is wrong practice.' Having known this, one reproaches oneself. Why? Because if a person's fetter of existence has not been completely eradicated, that person's existence has likewise not been completely eradicated; therefore, that person invariably undergoes toil, affliction, and sorrow and engages in wrong practice. Having known this, one reproaches oneself.

"'The fetter of existence has been completely eradicated; this is without suffering, toil, affliction, or sorrow and is right practice.' Having known this, one praises oneself. Why? Because if a person's fetter of existence has been completely eradicated, that person's existence has likewise been eradicated; therefore, that person is invariably without suffering, toil, affliction, or sorrow and engages in right practice. Having known this, one praises oneself.

"'One does not seek inner happiness; this entails suffering, toil, affliction, and sorrow and is wrong practice.' Having known this, one reproaches oneself. Why? Because if a person does not seek inner happiness, that person also makes no inward quest; therefore, that person invariably undergoes suffering, toil, affliction, and sorrow and engages in wrong practice. Having known this, one reproaches oneself.

"'One seeks inner happiness; this is without suffering, toil, affliction, or sorrow and is right practice.' Having known this, one praises oneself. Why? Because if a person seeks inner happiness, that person also makes an inward quest. Therefore, that person is without suffering, toil, affliction, or sorrow and engages in right practice. Having known this, one praises oneself.

"This is called, 'There is praise and reproach without teaching the Dharma. Without praise or reproach, one teaches the Dharma.'

"What is meant by 'Without praise or reproach, one teaches the Dharma'? 'If there is pleasure associated with sensual desire and accompanied by delight, it is an exceedingly base action, the practice of ordinary people; it entails suffering, toil, affliction, and sorrow and is wrong practice.' Having known this, one then teaches the Dharma. Why? One does not say, 'Sensual desire is impermanent, suffering, and subject to destruction.' Having known that sensual desire is impermanent, one knows that this practice invariably entails suffering, toil, affliction, and sorrow and is wrong practice. Without penetrating this Dharma, there is only a state of suffering, toil, affliction, and sorrow and wrong practice. Having known this, one therefore teaches the Dharma.

"'Practicing bodily austerities oneself is extremely painful and does not accord with the meaning; this practice entails suffering, toil, affliction, and sorrow and belongs to wrong practice.' Having known this, one then teaches the Dharma. Why? One does not say, 'Practicing bodily austerities oneself is extremely painful and does not accord with the meaning; this practice entails suffering, toil, affliction, and sorrow and belongs to wrong practice.' Without penetrating this Dharma, there is only a state of suffering, toil, affliction, and sorrow that belongs to wrong practice. Having known this, one therefore teaches the Dharma.

"'The fetter of existence has not been completely eradicated; this entails suffering, toil, affliction, and sorrow and is wrong practice.' Having known this, one then teaches the Dharma. Why? One does not say, 'If a person's fetter of existence has not been completely eradicated, that person's existence has likewise not been completely eradicated; therefore, that person must invariably suffer, undergo toil, affliction, and sorrow, and engage in wrong practice.' Without penetrating this Dharma, there is only a state of suffering, toil, affliction, and sorrow and wrong practice. Having known this, one therefore teaches the Dharma.

"'The fetter of existence has been completely eradicated; this is without suffering, toil, affliction, or sorrow and is right practice.' Having known this, one then teaches the Dharma. Why? One does not say, 'If a person's fetter of existence has been completely eradicated, that person's existence has likewise been eradicated; therefore, that person is invariably without suffering, toil, affliction, or sorrow and engages in right practice.' Without penetrating this Dharma, there is only a state without suffering, toil, affliction, or sorrow that belongs to right practice. Having known this, one therefore teaches the Dharma.

"'One does not seek inner happiness; this entails suffering, toil, affliction, and sorrow and belongs to wrong practice.' Having known this, one then teaches the Dharma. Why? One does not say, 'If a person does not seek inner happiness, that person also makes no inward quest; therefore, that person invariably undergoes suffering, toil, affliction, and sorrow and engages in wrong practice.' Without penetrating this Dharma, there is only a state of suffering, toil, affliction, and sorrow that belongs to wrong practice. Having known this, one therefore teaches the Dharma.

"'One seeks inner happiness; this is without suffering, toil, affliction, or sorrow and belongs to right practice.' Having known this, one then teaches the Dharma. Why? One does not say, 'If a person seeks inner happiness, that person also makes an inward quest; therefore, that person is invariably without suffering, toil, affliction, or sorrow and engages in right practice.' Without penetrating this Dharma, there is only a state without suffering, toil, affliction, or sorrow that belongs to right practice. Having known this, one therefore teaches the Dharma.

"This is 'teaching the Dharma without praise or reproach.' That matter was stated for this reason.

"'Make a proper determination, and after knowing the determination, seek whatever inner happiness is present.' For what reason was this matter stated?

"There is a happiness that is not the happiness of the noble ones but the happiness of ordinary people. It is the root of illness, the root of ulcers, and the root of piercing arrows; it has nutriment^[13] and entails birth and death. It should not be cultivated, practiced, or developed. I say that it should not be cultivated.

"There is the happiness of the noble ones: the happiness of freedom from desire, the happiness of seclusion from desire, the happiness of tranquility, and the happiness of perfect awakening. It is without nutriment and without birth and death. It should be cultivated, practiced, and developed. I say that it should indeed be cultivated."

"What is meant by: ‘There is a kind of pleasure that is not the pleasure of the noble ones but the pleasure of ordinary people; it is the root of illness, the root of sores, the root of piercing arrows; it has nutriment and is subject to birth and death; it should not be cultivated, practiced, or developed. I say that it should not be cultivated’? If joy and pleasure arise from the five qualities of sensual desire, that pleasure is the pleasure of ordinary people, not the pleasure of the noble ones. It is the root of illness, the root of sores, the root of piercing arrows; it has nutriment and is subject to birth and death; it should not be cultivated, practiced, or developed. I say that it should not be cultivated.

"What is meant by: ‘There is the pleasure of the noble ones, the pleasure of freedom from desire, the pleasure of seclusion from desire, the pleasure of tranquility, and the pleasure of perfect awakening; it has no nutriment and is not subject to birth and death; it should be cultivated, practiced, and developed. I say that it should be cultivated’? If a bhikkhu, secluded from sensual desire and secluded from unwholesome states, attains and dwells in the fourth jhana, this pleasure is the pleasure of the noble ones, the pleasure of freedom from desire, the pleasure of seclusion from desire, the pleasure of tranquility, and the pleasure of perfect awakening.

It has no nutriment and is not subject to birth and death; it should be cultivated, practiced, and developed. I say that it should be cultivated.

"‘Having made a proper determination and understood that determination, one should seek the pleasure that exists within.’ This was said for this reason.

"‘One should not speak insinuatingly, nor should one praise others to their faces.’ For what reason was this said?

"There is insinuating speech that is untrue, false, and inconsistent with the meaning.^[14] There is also insinuating speech that is true, not false, and consistent with the meaning. Of these, if insinuating speech is untrue, false, and inconsistent with the meaning, one should certainly not speak such words. Of these, if insinuating speech is true and not false but is inconsistent with the ultimate purpose, one should also train not to speak in that way. Here, if insinuating speech is true, not false, and consistent with the meaning, one should know the proper time and, with right understanding and right mindfulness, bring that speech to fulfillment.

"Thus, ‘Do not speak insinuatingly, nor praise others to their faces.’ This was said for this reason.

"‘Speak in moderation and do not exceed the proper limit.’ For what reason was this said?

"When one speaks beyond the proper limit, the body becomes weary, mindfulness becomes forgetful, the mind becomes fatigued, the voice is impaired, and one does not attain mastery in the pursuit of knowledge.^[15] When one speaks in moderation, the body does not become weary, mindfulness is not prone to forgetfulness, the mind does not become fatigued, the voice is not impaired, and one attains mastery in the pursuit of knowledge.

"‘Speak in moderation and do not speak beyond the proper limit.’ This was said for this reason.

"‘Conform to local usage; do not declare it right or wrong.’ For what reason was this said? What does it mean to declare something right or wrong according to local usage? In this region, among these people, a certain object may be called ‘a basin,’ ‘a tray,’ ‘a parasol,’ ‘a bowl,’ or ‘a utensil’; it may be called a tray, a parasol, a bowl, or a utensil. In each place, people use whatever term they can and then insist: ‘Only this is true; everything else is false.’ Thus, this is declaring something right or wrong according to local usage.

"What is meant by: ‘Conform to local usage without declaring it right or wrong’? In this region, among these people, a certain object may be called ‘a basin,’ ‘a tray,’ ‘a parasol,’ ‘a bowl,’ or ‘a utensil’; while in another region, among other people, that object may also be called ‘a basin,’ ‘a tray,’ ‘a parasol,’ ‘a bowl,’ or ‘a utensil.’ Regarding this term or that term, one does not insist upon one’s own usage or categorically declare: ‘Only this is true; everything else is false.’ Thus, one conforms to local usage without declaring it right or wrong.

"‘Conform to local usage; do not declare it right or wrong.’ This was said for this reason.

"‘The contentious Dharma and the noncontentious Dharma.’ What is the contentious Dharma? If there is pleasure associated with sensual desire and accompanied by it, this is an extremely base activity, the practice of ordinary people; this Dharma is contentious. For what reasons is this Dharma contentious?

Because this Dharma entails suffering, weariness, affliction, anguish, and sorrow and belongs to wrong practice, it is therefore said that this Dharma is contentious. If one subjects oneself to painful austerities that are exceedingly painful, are not right practice, and are inconsistent with the meaning, this Dharma is contentious. Because this Dharma entails suffering, weariness, affliction, anguish, and sorrow and belongs to wrong practice, it is therefore said that this Dharma is contentious.

Apart from these two extremes, there is a Middle Way that gives rise to vision, gives rise to mastery of knowledge, leads to concentration, leads to wisdom, and leads to awakening and nirvana; this Dharma is noncontentious.

"For what reasons is this Dharma noncontentious? Because this Dharma entails no suffering, weariness, affliction, anguish, or sorrow and belongs to right practice, it is therefore said that this Dharma is noncontentious. When the fetters that lead to continued existence have not been completely severed, this Dharma is contentious. For what reasons is this Dharma said to be contentious? Because this Dharma entails suffering, weariness, affliction, anguish, and sorrow and belongs to wrong practice, it is therefore said that this Dharma is contentious.

"When the fetters that lead to continued existence have been completely extinguished, this Dharma is noncontentious. For what reasons is this Dharma said to be noncontentious? Because this Dharma entails no suffering, weariness, affliction, anguish, or sorrow and belongs to right practice, it is therefore said that this Dharma is without contention and does not seek inner pleasure.

"Not seeking inner pleasure—this Dharma is contentious. For what reasons is this Dharma called contentious? Because this Dharma entails suffering, weariness, affliction, anguish, and sorrow and belongs to wrong practice, it is therefore said that this Dharma is contentious.

"Seeking inner pleasure—this Dharma is noncontentious. For what reasons is this Dharma said to be noncontentious? Because this Dharma entails no suffering, weariness, affliction, anguish, or sorrow and belongs to right practice, it is therefore said that this Dharma is noncontentious.

"Among these, if there is a pleasure that is not the pleasure of the noble ones but the pleasure of ordinary people, the root of illness, the root of sores, and the root of piercing arrows; that has nutriment and is subject to birth and death; and that should not be cultivated, practiced, or developed—I say that this Dharma should not be cultivated. This Dharma is contentious. For what reasons is this Dharma said to be contentious? Because this Dharma entails suffering, weariness, affliction, anguish, and sorrow and belongs to wrong practice, it is therefore said that this Dharma is contentious.

"Among these, if there is a pleasure that is the pleasure of the noble ones, the pleasure of freedom from desire, the pleasure born of seclusion from desire, the pleasure of tranquility and perfect awakening; that has no nutriment and is not subject to birth and death; and that should be cultivated, practiced, and developed—I say that this Dharma should be cultivated. This Dharma is the noncontentious Dharma. For what reasons is this Dharma said to be noncontentious? Because this Dharma entails no suffering, weariness, affliction, anguish, or sorrow and belongs to right practice, it is therefore said that this Dharma is noncontentious."

“In this regard, if there is insinuating speech that is untrue, false, and not consonant with the ultimate goal, this is a contentious practice. On account of what circumstances is this practice said to be contentious? Because this practice entails suffering, affliction, torment, and sorrow, and belongs to wrong conduct, it is therefore said to be contentious.

“In this regard, if there is criticism spoken behind another’s back that is true, not false, and consonant with the ultimate goal, that is a non-contentious practice. On account of what circumstance is that practice said to be non-contentious? Because this practice entails no suffering, affliction, torment, or sorrow, and belongs to right conduct, it is therefore said to be non-contentious.

“Not speaking at a moderate pace is a contentious practice. On account of what circumstances is this practice said to be contentious? Because this practice entails suffering, affliction, torment, and sorrow, and belongs to wrong conduct, it is therefore said to be contentious.

“Speaking at a moderate pace is a non-contentious practice. On account of what circumstances is this practice said to be non-contentious? Because this practice entails no suffering, affliction, torment, or sorrow, and belongs to right conduct, it is therefore said to be non-contentious.

“Declaring what is right and wrong according to local custom is a contentious practice. On account of what circumstances is this practice said to be contentious? Because this practice entails suffering, affliction, torment, and sorrow, and belongs to wrong conduct, it is therefore contentious.

“Conforming to local custom without declaring it right or wrong is a non-contentious practice. On account of what circumstances is this practice said to be non-contentious? Because this practice entails no suffering, affliction, torment, or sorrow, and belongs to right conduct, it is therefore said to be non-contentious.

“This is called the Dharma concerning contention. You should understand contentious practices and non-contentious practices. Having understood contentious practices and non-contentious practices, you should abandon contentious practices and cultivate non-contentious practices. You must train in this way.

“Thus, the good man Subhūti^[16], by following the path of non-contention^[17], subsequently came to know the Dharma in accordance with the Dharma^[18].”

Knowing the Dharma as it truly is,

Subhūti spoke this verse:

Practicing this true emptiness,

Abandoning this, he dwells in quiescence.

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

Notes:

^[01] Corresponds to Pāli M.139, Araṇavibhanga-sutta.

^[02] Bà-kì-sấu 婆 奇 瘦; Pāli: Bhaggesu, “among the Bhaggas,” the name of a tribe. However, in the corresponding Pāli version, the Buddha was dwelling at Sāvatthi.

^[03] Kiếm-ma-sắt-đàm, a town of the Kurus 劍 摩 瑟 曇 拘 樓 都 邑; see notes 2 and 3 to Discourse No. 10.

^[04] Chinese: mạc cầu dục lạc 莫 求 欲 樂. Pāli: na kāmasukham anuyuñjeyya, one should not indulge in the pleasures of sensual desire.

^[05] Chinese: cực hạ tiện nghiệp 極 下 賤 業. Pāli: hīnaṃ gammaṃ, low and vulgar. In the Chinese version, gamma (vulgar) was perhaps read as kamma: karma.

^[06] “Not connected with the purpose”; Pāli: anatthasaṃhita, unrelated to the goal.

^[07] Chinese: quyết định ư tề 決 定 於 齊 (some editions have trai 齋). Pāli: sukhavinicchayam, judgment concerning pleasure.

^[08] Đạo thuyết 道 說; the Korean edition has 導, while the Song, Yuan, and Ming editions have 道. Pāli: raho-vādaṃ, private speech, speaking behind another’s back.

^[09] Chinese: tề hạn thuyết 齊 限 說. Pāli: ataramāno bhāseyya na taramāno, one should speak unhurriedly, not too quickly.

^[10] Chinese: tùy quốc tục pháp 隨 國 俗 法. Pāli: janapadaniruttiṃ nābhinivesyya, one should not cling obstinately to regional terminology.

^[11] Pāli: iti vadaṃ itth' eke apasādeti, by speaking thus, he disparages certain people.

^[12] Fetters of existence 有 結. Pāli: bhava-saṃyojana.

^[13] Having nutriment 有 食, that is, having a supporting condition; see the “Nutriment” Discourse, No. 52.

^[14] See note 6 above.

^[15] That is, when one speaks too quickly, listeners cannot understand in time.

^[16] Tu-bồ-đề 須 菩 提. Pāli: Subhūti.

^[17] The path of non-contention 無 諍 道.

^[18] Pāli: Subhūti ca pana, bhikkhave, kulaputto araṇapaṭipadaṃ paṭipanno: the good man Subhūti is one who practices the path of non-contention.