長阿含經

17. THE SUTRA ON PURIFICATION

Thus have I heard:

At one time, the Buddha was dwelling in the country of Kapilavastu, in the grove of the lay devotee Mien-ky, together with a community of one thousand two hundred and fifty great bhikshus.

At that time, the novice Chunda, having completed the summer retreat in the country of Pava, took up his robe and bowl and traveled by stages to the country of Kapilavastu, to the Mien-ky Grove. He went to Ananda, bowed his head at Ananda’s feet, then stood to one side and said to him:

“Not long ago, the Nigantha in the city of Pava died, and his disciples have already divided into two factions. They dispute with one another and revile one another face to face, no longer observing any distinction between senior and junior. They seek out one another’s faults and vie with one another in knowledge, saying: ‘I can understand this; you cannot understand this. My practice is correct, while you hold wrong views. You put what comes first afterward and what comes afterward first. You are confused, disordered, and without discipline. What I do is truly subtle and marvelous. What you say is mistaken. If there is anything about which you are uncertain, ask me.’ Venerable Ananda, when the followers of the Nigantha in that country heard such disputes, they became disgusted.”

Ananda said to the novice Chunda:

“There is something I wish to report to the Blessed One. Come with me and present this matter to the Blessed One. Whatever instruction the Blessed One may give, let us together receive and practice it.”

After hearing Ananda’s words, the novice Chunda accompanied him to the Blessed One. Having bowed at the Blessed One’s feet, they stood to one side. Ananda then said to the Blessed One:

“This novice Chunda, having completed the summer retreat in the country of Pava, took up his robe and bowl and traveled by stages to this place. After bowing at my feet, he said to me: ‘Not long ago, the Nigantha in the city of Pava died, and his disciples have already divided into two factions. They dispute with one another and revile one another face to face, no longer observing any distinction between senior and junior.

They seek out one another’s faults and vie with one another in knowledge, saying: “I can understand this; you cannot understand this. My practice is correct, while you hold wrong views. You put what comes first afterward and what comes afterward first.

You are confused, disordered, and without discipline. What I do is truly subtle and marvelous. What you say is mistaken.

If there is anything about which you are uncertain, ask me.” When the followers of the Nigantha in that country heard such disputes, they became disgusted.’”

The Blessed One said to Chunda:

“Indeed, Chunda, in that non-Dharma there is nothing worthy of being heard. It was not spoken by a Perfectly Enlightened One. It is like a ruined stupa that can hardly be painted. Although they had a teacher, he entirely embraced wrong views. Although they had a teaching, it was entirely incorrect, unworthy of being followed, incapable of leading to liberation, and not spoken by a Perfectly Enlightened One. It is like a ruined stupa that cannot be painted.

“Among that teacher’s disciples, there may be someone who does not follow that teaching, abandons those wrong views, and adopts right view. Chunda, suppose someone were to come and say to that disciple: ‘Worthy sir, your teacher’s teaching is correct. You should practice according to that teaching; why have you abandoned it?’ If that disciple believed those words, both would lose the path and incur immeasurable wrongdoing. Why is this? Because although that teaching exists, it is not correct.

“Chunda, suppose the teacher does not hold wrong views and his Dharma is correct, may be skillfully followed, is capable of leading to liberation, and was spoken by the Perfectly and Universally Knowing One. It is like a new stupa that may easily be painted. Yet if his disciples do not diligently cultivate that Dharma, cannot attain accomplishment, abandon the impartial path, and enter into wrong views, then suppose someone were to come and say to those disciples: ‘Worthy sirs, your teacher’s Dharma is correct. You should practice within it; why have you abandoned it and entered into wrong views?’ If those disciples believed those words, both parties would possess right view and gain immeasurable merit. Why is this? Because that Dharma is correct.”

The Buddha told Chunda:

“Although they had a teacher, he embraced wrong views. Although they also had a teaching, it was entirely incorrect, incapable of leading to liberation, and was not the Dharma taught by the Perfectly and Universally Knowing One. It is like a ruined stupa that cannot be painted.

Those disciples may have accomplished that teaching and practiced in accordance with it, following it in their cultivation, yet thereby give rise to wrong views. Chunda, suppose someone were to come and say to such a disciple: ‘Your teacher’s teaching is correct. What you are doing is right.

By now undertaking such arduous practice, you may attain the fruit of the path in this very life.’ If those disciples believed these words, both parties would lose the path and incur immeasurable wrongdoing. Why is this? Because that teaching is not correct.

“Chunda, suppose a teacher does not hold wrong views and his Dharma is correct, may be skillfully followed, is capable of leading to liberation, and was taught by the Perfectly and Universally Knowing One. It is like a new stupa that is easy to paint. His disciples now accomplish the Dharma and practice in accordance with the Dharma, following it in their cultivation and thereby giving rise to right view. Suppose someone were to come and say to those disciples: ‘Your teacher’s Dharma is correct. Your conduct is right. By now undertaking such arduous practice, you may attain the fruit of the path in this very life.’ If those disciples believed these words, both parties would possess right view and gain immeasurable merit. Why is this? Because that Dharma is correct.

“Chunda, there may be a Teacher who appears in the world and causes his disciples sorrow. There may also be a Teacher who appears in the world and does not cause his disciples sorrow.

“What is a Teacher who appears in the world and causes his disciples sorrow?

“Chunda, a Teacher has only recently appeared in the world and has not long attained the path. His Dharma possesses the complete and pure holy life and is the true and essential teaching in accordance with reality, but it has not yet been widely disseminated when that Teacher quickly enters final nirvana. His disciples are therefore unable to practice it and all become sorrowful, saying: ‘Our Teacher had only recently appeared in the world and had not long attained the path.

His Dharma possessed the complete and pure holy life and was the true and essential teaching in accordance with reality, but ultimately it was not widely disseminated. Now the Teacher has quickly entered final nirvana, leaving us, his disciples, unable to practice it.’ This is a Teacher who appears in the world but whose disciples are sorrowful.

“What is a Teacher who appears in the world and whose disciples are not sorrowful?

“A Teacher appears in the world whose Dharma is pure, possesses the complete holy life, and is the true and essential teaching in accordance with reality. It is also widely disseminated, and only afterward does he enter final nirvana. His disciples are therefore able to practice it and are not sorrowful, saying: ‘Our Teacher appeared in the world and had not long attained the path. His Dharma was pure, possessed the complete holy life, and was the true and essential teaching in accordance with reality. It was also widely disseminated, and only afterward did he enter final nirvana, enabling all of us, his disciples, to practice it.’ Chunda, in this way, when a Teacher appears in the world, his disciples are not sorrowful.”

The Buddha again told Chunda:

“When this factor is present, the holy life is accomplished. That is, if a Teacher appears in the world, has not long been gone forth, and his renown is not yet widespread, this is called an incomplete factor of the holy life. Chunda, if a Teacher appears in the world, has long been gone forth, and his renown has become widespread, this is called a complete factor of the holy life.

“Cunda, a Teacher arises in the world, has long since gone forth, and has become widely renowned, yet his disciples have not received instruction, have not fulfilled the holy life, have not reached a place of security, have not attained their own goal, and are not yet able to expound and disseminate the Dharma they have received; if divergent doctrines arise, they cannot dispel them in accordance with the Dharma, and they have not attained the supernormal powers that enable transformations. This is called an incomplete constituent of the holy life.

“Cunda, a Teacher arises in the world, has long since gone forth, and has become widely renowned; all his disciples have received instruction, fulfilled the holy life, reached a place of security, and attained their own goal. They are also able to analyze and expound the Dharma they have received; if divergent doctrines arise, they can dispel them in accordance with the Dharma, and they have fully attained the supernormal powers that enable transformations. This is a complete constituent of the holy life.

“Cunda, a Teacher arises in the world, has not long since gone forth, and has not become widely renowned. The bhikkhunis have not received instruction, have not reached a place of security, have not attained their own goal, and are not yet able to expound and disseminate the Dharma they have received; if divergent doctrines arise, they cannot truthfully dispel them by means of the true Dharma, and they have not attained the supernormal powers that enable transformations. This is an incomplete constituent of the holy life.

“Cunda, a Teacher arises in the world, has long since gone forth, and has become widely renowned. All the bhikkhunis have received instruction, fulfilled the holy life, reached a place of security, and are able to analyze and expound the Dharma they have received; if divergent doctrines arise, they dispel them in accordance with the Dharma, and they have attained the supernormal powers that enable transformations. This is a complete constituent of the holy life.

“Cunda, the upasakas and upasikas extensively cultivate the holy life, ... up to and including attaining the supernormal powers that enable transformations; it is likewise with them.

“Cunda, if the Teacher is no longer in the world, has no renown, and his gains and support decline, this is an incomplete constituent of the holy life. If the Teacher is present in the world, fully possesses renown, gains, and support, and suffers no decline, this is a complete constituent of the holy life.

“If the Teacher is still in the world and fully possesses renown, gains, and support, but the bhikkhus cannot fully obtain renown, gains, and support, this is an incomplete constituent of the holy life.

“If the Teacher is present in the world and fully possesses renown, gains, and support without decline, and the community of bhikkhus likewise possesses them fully, this is a complete constituent of the holy life. It is likewise with the community of bhikkhunis.

“Cunda, I have long since gone forth, and My renown has spread far and wide. My bhikkhus have received instruction, reached a place of security, and personally attained their own goal. They are also able to teach others the Dharma they have received; if divergent doctrines arise, they can dispel them in accordance with the Dharma, and they have attained the supernormal powers that enable transformations. It is likewise with the bhikkhus, bhikkhunis, upasakas, and upasikas.

“Cunda, I have widely disseminated the holy life, ... up to and including attaining the supernormal powers that enable transformations.

“Cunda, among all the Teachers in the world, I see none who possesses renown, gains, and support such as I, the Tathagata, the Worthy One, the Perfectly Enlightened One, possess.

“Cunda, among all the assemblies of disciples in the world, I see none that possesses renown, gains, and support such as the Tathagata’s assembly possesses.

“Cunda, if one wishes to speak rightly, one should say: ‘Seeing, yet not seeing.’ What is meant by ‘seeing, yet not seeing’? The entire pure and complete holy life has been proclaimed, disseminated, and revealed. This is called ‘seeing, yet not seeing.’”

Then the Blessed One addressed the bhikkhus:

“Uddaka Ramaputta spoke thus before the great assembly: ‘Seeing, yet not seeing.’ What is meant by ‘seeing, yet not seeing’? It is like being able to see a knife but being unable to see its sharpness. Bhikkhus, he merely cited the uncomprehending words of ordinary people as an analogy. Therefore, Cunda, if one wishes to speak rightly, one should say: ‘Seeing, yet not seeing.’ What is meant by ‘seeing, yet not seeing’? You should rightly say: ‘The entire pure and complete holy life has been proclaimed and disseminated.’ This is ‘seeing, yet not seeing.’

“Cunda, that successive Dharma is incomplete, yet it can be attained. That non-successive Dharma, though complete, cannot be attained. Cunda, the holy life among all dharmas is like the finest clarified butter among all products made from milk.”

Then the Blessed One addressed the bhikkhus:

“I have personally realized this Dharma: the four foundations of mindfulness, the four bases of supernormal power, the four right efforts, the four dhyanas, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path. All of you should live together in harmony and not give rise to disputes. Study under the same Teacher, mingling like water and milk; within the Tathagata’s true Dharma, be lamps unto yourselves and swiftly attain peace and happiness.

After attaining peace and happiness, if, while one bhikkhu is teaching the Dharma, another bhikkhu says: ‘What he has said is incorrect in wording and phrasing, and incorrect in meaning,’ the bhikkhu who hears this should neither say that it is right nor say that it is wrong, but should say to that bhikkhu: ‘What do you think, Venerable Ones? My phrasing is thus, while your phrasing is thus. My meaning is thus, while your meaning is thus.

Which is superior, and which is inferior?’ If that bhikkhu says: ‘My phrasing is thus, while your phrasing is thus. My meaning is thus, while your meaning is thus. Your phrasing is superior, and your meaning is also superior,’ then although that bhikkhu has spoken thus, you should still neither declare it right nor declare it wrong.

Instead, you should admonish that bhikkhu, counsel him to relinquish his position, and investigate the matter together. In this way, live together in harmony and do not give rise to disputes. Study under the same Teacher, mingling like milk and water; within the Tathagata’s true Dharma, be lamps unto yourselves and swiftly attain peace and happiness.

“After attaining peace and happiness, if, while one bhikkhu is teaching the Dharma, another bhikkhu says: ‘What he has said is incorrect in wording and phrasing, but correct in meaning,’ the bhikkhu who hears this should neither say that it is right nor say that it is wrong, but should say to that bhikkhu: ‘What do you think, bhikkhu? My phrasing is thus, while your phrasing is thus. Which phrasing is correct, and which is incorrect?’ If that bhikkhu says: ‘My phrasing is thus, while your phrasing is thus.

Your phrasing is superior,’ then although that bhikkhu has spoken thus, you should neither say that it is right nor say that it is wrong. Instead, you should admonish that bhikkhu, counsel him to relinquish his position, and investigate the matter together. In this way, all of you should live together in harmony and not give rise to disputes.

Study under the same Teacher, mingling like water and milk; within the Tathagata’s true Dharma, be lamps unto yourselves and swiftly attain peace and happiness.”

“After attaining well-being, if, while a bhikkhu is teaching the Dharma, another bhikkhu says: ‘What that venerable one has spoken is correct in wording and phrasing, but not correct in meaning,’ then the bhikkhu who hears this should neither say that it is right nor say that it is wrong, but should say to that bhikkhu: ‘What do you think, bhikkhu? My phrasing is such; your phrasing is such. Which is right?

Which is wrong?’ If that bhikkhu says: ‘My phrasing is such; your phrasing is such. Your phrasing is better,’ then, although that bhikkhu has spoken thus, one should still neither say that it is right nor say that it is wrong, but should admonish that bhikkhu, exhort him to relinquish his position, and investigate the matter together. In this way, all should remain united and not give rise to disputes.

Studying under the same Teacher, they should live in harmony like water and milk. Within the Tathagata’s True Dharma, each should be a lamp unto himself and swiftly attain well-being.

“After attaining well-being, if, while a bhikkhu is teaching the Dharma, another bhikkhu says: ‘What has been taught is correct in wording and phrasing and correct in meaning,’ then the bhikkhu who hears this should not say that it is wrong, but should praise that bhikkhu, saying: ‘What you have said is correct. What you have said is correct.’ Therefore, bhikkhus, you should personally realize the twelve divisions of scripture and then disseminate them widely.

First, the Guan scriptures. Second, the Geya scriptures. Third, the Vyakarana scriptures.

Fourth, the Gatha scriptures. Fifth, the Dharmapada scriptures. Sixth, the Samyukta scriptures.

Seventh, the Nidana scriptures. Eighth, the Itivrttaka scriptures. Ninth, the Vaipulya scriptures.

Tenth, the Adbhutadharma scriptures. Eleventh, the Avadana scriptures. Twelfth, the Great Teaching scriptures.

You should carefully receive and retain them, examine them according to your abilities, and disseminate them widely.

“Bhikkhus, the robes that I have prescribed—whether robes taken from a charnel ground, robes given by householders, or coarse and inferior robes—are sufficient to protect against heat, cold, mosquitoes, and gnats, and sufficient to cover the four limbs of the body.

“Bhikkhus, the food that I have prescribed—whether food obtained on almsround or food from a dwelling—is sufficient for nourishment. When the body is afflicted by suffering and illnesses press urgently upon it, there may be fear that death could result; therefore, I have permitted these kinds of food solely for the sake of contentment with what is sufficient.

“Bhikkhus, the lodgings that I have prescribed—whether beneath a tree, in the open air, in a room, in an upper chamber, in a cave, or in other dwelling places—are sufficient to shelter against heat and cold, shield one from sun and rain, mosquitoes and gnats, and provide a secluded place for rest.

“Bhikkhus, the medicines that I have prescribed—whether urine and excrement, oil, or honey—are sufficient in themselves. If the body develops aches and pains and illnesses press urgently upon it, there may be fear of death; therefore, I have prescribed these medicines.”

The Buddha further said:

“Some non-Buddhist brahmins may come and say: ‘The Sakyan ascetics indulge in various kinds of pleasure.’ If someone speaks thus, you should reply: ‘Do not say that the Sakyan ascetics delight in indulging in various kinds of pleasure. Why is this? There are pleasures which, when indulged in, are censured by the Tathagata, and there are pleasures which, when experienced, are praised by the Tathagata.’ If a non-Buddhist brahmin asks: ‘What kind of pleasure, when indulged in, is censured by Gautama?’ then you should reply: ‘The five qualities of sensual desire are lovable and pleasing, and everyone is infatuated with them.

What are the five? The eye cognizes forms that are lovable and pleasing, with which everyone is infatuated. The ear hears sounds, the nose smells odors, the tongue tastes flavors, and the body experiences tangible objects that are lovable and pleasing, with which everyone is infatuated.

Venerable ones, the joy and pleasure that arise in dependence upon the five sensual desires are censured by the Tathagata, the Worthy One, the Perfectly Enlightened One. It is also like someone who deliberately kills living beings and considers this a pleasure; this is censured by the Tathagata, the Worthy One, the Perfectly Enlightened One. It is also like someone who secretly steals another person’s property and regards this as pleasure; this is censured by the Tathagata.

It is also like someone who violates another person’s chastity and considers this a pleasure; this is censured by the Tathagata. It is also like someone who deliberately tells lies and considers this a pleasure; this is censured by the Tathagata. There is also one who lives heedlessly and without restraint; this is censured by the Tathagata.

There is also one who practices outward asceticism, which is not the true practice taught by the Tathagata, and considers this a pleasure; this is censured by the Tathagata.

“Bhikkhus, the five qualities of sensual desire are inherently blameworthy, yet everyone clings to them. What are the five? The eye cognizes forms that are lovable and pleasing, to which people cling.

The ear hears sounds, the nose smells odors, the tongue tastes flavors, and the body experiences tangible objects that are lovable and pleasing, to which everyone clings. The Sakyan ascetics do not approve of such pleasures. It is also like someone who deliberately kills living beings and regards this as pleasure.

The Sakyan ascetics do not approve of such pleasure. It is also like someone who steals and regards this as pleasure. The Sakyan ascetics do not approve of such pleasures.

It is also like someone who violates chastity and regards this as pleasure. The Sakyan ascetics do not approve of such pleasure. It is also like someone who lives heedlessly and without restraint and regards this as pleasure.

The Sakyan ascetics do not approve of such pleasure. It is also like someone who practices outward asceticism and regards this as pleasure. The Sakyan ascetics do not approve of such pleasure.

“If a non-Buddhist brahmin asks: ‘What kinds of experienced pleasure do the Sakyan ascetics praise?’ Bhikkhus, if that person speaks thus, you should reply: ‘Venerable ones, the five qualities of sensual desire are lovable and pleasing, and the people of the world cling to them. What are the five? The eye cognizes forms, . . . up to the body experiencing tangible objects that are lovable and pleasing, to which the people of the world cling.

Venerable ones, the pleasure that arises from the causes and conditions of the five sensual desires should be swiftly eliminated. It is also like someone who deliberately kills living beings and considers this a pleasure. Such pleasure should be swiftly eliminated.

There is someone who steals and considers this a pleasure. Such pleasure should be swiftly eliminated. It is also like someone who violates chastity and considers this a pleasure.

Such pleasure should be swiftly eliminated. It is also like someone who lives heedlessly and without restraint and considers this a pleasure. Such pleasure should be swiftly eliminated.

It is also like someone who practices outward asceticism and regards this as pleasure. Such pleasure should be swiftly eliminated. It is also like someone who, secluded from sensual desire and abandoning evil and unwholesome qualities, with applied thought and sustained thought, experiences the joy and pleasure born of seclusion and enters the first dhyana.

Such pleasure is praised by the Buddha. It is also like someone who, with the cessation of applied thought and sustained thought, has inner joy and one-pointedness of mind; without applied thought or sustained thought, experiencing the joy and pleasure born of concentration, he enters the second dhyana. Such pleasure is praised by the Buddha.

It is also like someone who, relinquishing joy, enters equanimity and personally experiences bodily pleasure, which the noble ones seek; with equanimity, mindfulness, and one-pointedness of mind, he enters the third dhyana. Such pleasure is praised by the Buddha. With pleasure ended and pain ended, and with former sorrow and joy already ceased, neither painful nor pleasant, with mindfulness purified by equanimity, he enters the fourth dhyana.

Such pleasure is praised by the Buddha.’”

“If non-Buddhist brahmins should say this: ‘What qualities do you seek in that happiness?’ You should reply: ‘That happiness leads to the qualities of seven fruits.’ What are the seven? In this very life, one attains the Noble Path. If one has not yet attained it, one will attain the Noble Path after death.

If one has not attained it at the time of death, one will cut off the five lower fetters and attain nirvana in the intermediate state, nirvana upon rebirth, nirvana with effort, nirvana without effort, or nirvana as one who proceeds upstream to Akanittha. Worthy Ones, thus that happiness possesses seven qualities. Worthy Ones, suppose a bhikkhu who is still in training wishes to advance upward and seeks a place of security, but has not yet eliminated the five hindrances.

What are the five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and agitation, and the hindrance of doubt. If that bhikkhu in training, wishing to advance upward and seeking a place of security, has not eliminated the five hindrances, does not diligently cultivate the four foundations of mindfulness, and does not diligently cultivate the seven factors of awakening, yet wishes to attain the superhuman Dharma and the supreme wisdom of the Noble Ones, hoping to know and to see—there is no possibility of this.

“Worthy Ones, if a bhikkhu in training, wishing to advance upward and seeking a place of security, is able to eliminate the five hindrances—the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and agitation, and the hindrance of doubt—diligently cultivates the four foundations of mindfulness, and practices the seven factors of awakening in accordance with reality, then if he wishes to attain the superhuman Dharma and the supreme wisdom of the Noble Ones, wishing to know and to see, this is possible.

“Worthy Ones, there is the bhikkhu who is an arhat with the taints exhausted, who has done what had to be done, laid down the burden, attained his own goal, utterly destroyed the fetters of existence, and become liberated through right knowledge; he does not do nine things. What are the nine? First, he does not kill.

Second, he does not steal. Third, he does not engage in sexual activity. Fourth, he does not speak falsely.

Fifth, he does not abandon the Path. Sixth, he is not governed by desire. Seventh, he is not governed by anger.

Eighth, he is not governed by fear. Ninth, he is not governed by doubt. Worthy Ones, such is the arhat with the taints exhausted, who has done what had to be done, laid down the burden, attained his own goal, utterly destroyed the fetters of existence, and become liberated through right knowledge; he remains far removed from these nine things.

“Perhaps non-Buddhist brahmins might say this: ‘The Sakyan ascetics have a doctrine that does not abide.’ You should reply to them: ‘Worthy Ones, do not say that the Sakyan ascetics have a doctrine that does not abide. Why is this? The Dharma of the Sakyan ascetics constantly abides and is not shaken. Just as a threshold constantly abides without moving, so too does the Dharma of the Sakyan ascetics constantly abide without shifting.’

“Perhaps non-Buddhist brahmins might say this: ‘The ascetic Gautama completely knows the events of past lives but does not know the events of future lives.’ That bhikkhu and those brahmins of other schools differ in wisdom and differ also in contemplative insight; therefore, such words are false. Concerning the events of the past, there is nothing the Tathagata does not see and know, as clearly as if it were before his eyes.

Concerning the future, the Tathagata possesses wisdom born of the Path. If an event of the past was false and unreal, was not pleasing, and brought no benefit, the Tathagata did not declare it. If an event of the past was true but was not pleasing and brought no benefit, the Buddha did not declare it.

If an event of the past was true and pleasing but brought no benefit, the Buddha did not declare it. If an event of the past was true, pleasing, and beneficial, the Tathagata fully understood it and only then declared it. The same applies to the future and the present.

“Regarding the past, future, and present, the Tathagata speaks at the proper time, speaks what is true, speaks what is meaningful and beneficial, and speaks in accordance with the Dharma and the discipline, without any false words. From the night when the Buddha first attained unsurpassed perfect awakening until the final night, whatever he said in the interval was entirely in accordance with reality; therefore, he is called the Tathagata.

“Furthermore, things are exactly as the Tathagata describes them, and his words are exactly in accordance with things; therefore, he is called the Tathagata.

“For what reason is he called the Perfectly Awakened One? Whatever the Buddha has seen and known, eliminated, or awakened to, he has awakened to and clearly known it all; therefore, he is called the Perfectly Awakened One.

“Perhaps non-Buddhist brahmins might say: ‘The world is eternal. This alone is true; all else is false.’ Or someone might say: ‘This world is impermanent. This alone is true; all else is false.’ Or someone might say: ‘The world is both eternal and impermanent. This alone is true; all else is false.’ Or someone might say: ‘The world is neither eternal nor impermanent. This alone is true; all else is false.’

“Or someone might say: ‘The world is finite. This alone is true; all else is false.’ Or someone might say: ‘The world is infinite. This alone is true; all else is false.’ Or someone might say: ‘The world is both finite and infinite. This alone is true; all else is false.’ Or someone might say: ‘The world is neither finite nor infinite. This alone is true; all else is false.’

“Or someone might say: ‘The life principle is identical with the body. This alone is true; all else is false.’ Or someone might say: ‘The life principle is not the body. This is true; all else is false.’ Or someone might say: ‘The life principle is one thing and the body another. This is true; all else is false.’ Or someone might say: ‘It is not the case that the life principle is one thing and the body another. This is true; all else is false.’

“Or someone might say: ‘The Tathagata has an end. This is true; all else is false.’ Or someone might say: ‘The Tathagata has no end. This is true; all else is false.’ Or someone might say: ‘The Tathagata both has an end and has no end. This is true; all else is false.’ Or someone might say: ‘The Tathagata neither has an end nor has no end. This is true; all else is false.’

“Those who hold such views are said to have views concerning the origins of past lives. I shall now declare to you: ‘The world is eternal’ ... up to ‘The Tathagata neither has an end nor has no end. This is true; all else is false.’ These are views concerning the origins of past lives. Remember this well.

“Next are what are called views concerning the end of the eon and future lives. These I shall also declare. What views concerning the end of the eon and future lives do I declare? ‘I possess form and, in accordance with perception, have an end.

This is true; all else is false.’ ‘I am formless and, in accordance with perception, have an end.’ ‘I both possess form and am formless and, in accordance with perception, have an end.’ ‘I neither possess form nor am formless and, in accordance with perception, have an end.’ ‘I am finite’; ‘I am infinite’; ‘I am both finite and infinite’;

‘I am neither finite nor infinite and, in accordance with perception, have an end.’ ‘I experience happiness and, in accordance with perception, have an end.’ ‘I do not experience happiness and, in accordance with perception, have an end.’ ‘I experience both suffering and happiness and, in accordance with perception, have an end.’ ‘I experience neither suffering nor happiness and, in accordance with perception, have an end.’ ‘I have a single perception and, in accordance with perception, have an end.’ ‘I have many perceptions and, in accordance with perception, have an end.’ ‘I have few perceptions and, in accordance with perception, have an end.’ ‘I have immeasurable perceptions and, in accordance with perception, have an end.

This is true; all else is false.’ These are wrong views concerning the origins of past lives, which I have declared.”

“There are ascetics and brahmins who hold such a doctrine and such a view: ‘This world is eternal; this is true, all else is false’... and so on, up to: ‘The self possesses infinite perception; this is true, all else is false.’ Those ascetics and brahmins further speak and hold the view: ‘This is true; all else is false.’ One should reply to them: ‘Do you indeed maintain that this world is eternal, that this alone is true and all else is false?’ The Buddha does not accept such a statement.

Why? Each of those views is bound up with fetters. When I examine the matter through reason, among all ascetics and brahmins there is none equal to me, much less anyone who could surpass me.

Such wrong views exist only as assertions and are not worthy of discussion... The same applies up to the view that the self possesses infinite perception.

“There are ascetics and brahmins who say: ‘This world is self-created.’ Other ascetics and brahmins say: ‘This world was created by another.’ Some say: ‘It was created both by itself and by another.’ Others say: ‘It was created neither by itself nor by another, but arose by chance.’ Those ascetics and brahmins who say that the world is self-created all speak on the basis of the condition of contact. That they could speak apart from contact as a condition is impossible.

Why? With the six sense bases as condition, contact arises. With contact as condition, feeling arises.

With feeling as condition, craving arises. With craving as condition, clinging arises. With clinging as condition, existence arises.

With existence as condition, birth arises. With birth as condition, there are aging, death, sorrow, grief, suffering, and anguish—this entire great mass of suffering. If there were no six sense bases, there would be no contact.

Without contact, there would be no feeling. Without feeling, there would be no craving. Without craving, there would be no clinging.

Without clinging, there would be no existence. Without existence, there would be no birth. Without birth, there would be no aging, death, sorrow, grief, suffering, and anguish—this entire great mass of suffering.

“The same applies to those who say that this world was created by another; that this world was created both by itself and by another; or that this world was created neither by itself nor by another, but arose by chance. Such assertions exist because of contact; without contact, they would not exist.”

The Buddha told the bhikkhus:

“If one wishes to eradicate these evil views, one should cultivate the three practices in relation to the Four Foundations of Mindfulness. How should a bhikkhu who wishes to eradicate these evil views cultivate the three practices in relation to the Four Foundations of Mindfulness? A bhikkhu contemplates the body within the body, diligently and without indolence, mindful and never forgetful, removing covetousness and sorrow concerning the world. He contemplates feelings, mind, and dharmas in the same way. This is what is meant by wishing to eradicate the three practices through the Four Foundations of Mindfulness.

“There are eight liberations. What are the eight? Possessing form, one contemplates forms: this is the first liberation.

Having the perception of form internally, one contemplates external forms: this is the second liberation. Pure liberation is the third liberation. Transcending the perception of form, extinguishing the perception of resistance, and abiding in the sphere of infinite space is the fourth liberation.

Relinquishing the sphere of infinite space and abiding in the sphere of infinite consciousness is the fifth liberation. Relinquishing the sphere of infinite consciousness and abiding in the sphere of nothingness is the sixth liberation. Relinquishing the sphere of nothingness and abiding in the sphere of neither-perception-nor-non-perception is the seventh liberation.

The attainment of cessation is the eighth liberation.”

At that time, Ananda stood behind the Blessed One, holding a fan and fanning the Buddha. He then bared his right shoulder, knelt with his right knee on the ground, joined his palms, and addressed the Buddha:

“Wonderful, Blessed One! This Dharma is pure, subtle, and supreme. By what name should it be called, and how should it be upheld?”

The Buddha told Ananda:

“This sutra is called ‘Purity.’ You should uphold it accordingly.”

After hearing the Buddha’s teaching, Ananda rejoiced and respectfully practiced it.

18. THE SUTRA ON SELF-REJOICING

Thus have I heard:

At one time, the Buddha was dwelling in the city of Nalanda, in the Pavarika Mango Grove, together with an assembly of one thousand two hundred and fifty great bhikkhus.

At that time, the elder Sariputra was in a secluded place and silently reflected:

“I know with firm conviction that among the ascetics and brahmins of the past, future, and present, none possesses wisdom, spiritual powers, merit, and the power of the Path equal to those of the Tathagata, the Unattached One, the Perfectly Enlightened One.”

Sariputra then left his quiet chamber and went to the Buddha. He bowed his head at the Buddha’s feet, sat to one side, and addressed the Buddha:

“Just now, while in my quiet chamber, I silently reflected: ‘Among the ascetics and brahmins of the past, future, and present, none possesses wisdom, spiritual powers, merit, and the power of the Path equal to those of the Tathagata, the Unattached One, the Perfectly Enlightened One.’”

The Buddha told Sariputra:

“Excellent, excellent! You are able to make such a declaration before the Buddha. With firm conviction, you have truly uttered a lion’s roar. No ascetic or brahmin can equal you. What do you think, Sariputra? Are you able to know the thoughts held in the minds of the Buddhas of the past? Do you know that those Buddhas possessed such morality, such Dharma, such wisdom, such liberation, and such a path of liberation?”

He replied, “I do not know.”

“What do you think, Sariputra? Are you able to know the thoughts held in the minds of the Buddhas of the future? Do you know that those Buddhas will possess such morality, such Dharma, such wisdom, such liberation, and such a path of liberation?”

He replied, “I do not know.”

“What do you think, Sariputra? As for me now—the Tathagata, the Worthy One, the Perfectly Enlightened One—are you able to know the thoughts held in my mind, and that I possess such morality, such Dharma, such wisdom, such liberation, and such a path of liberation?”

He replied, “I do not know.”

The Buddha again told Sariputra:

“You cannot know the thoughts held in the minds of the Tathagatas, the Worthy Ones, the Perfectly Enlightened Ones of the past, future, or present. Why, then, do you hold such a firm conviction? On account of what circumstance did such a thought arise in you, causing you, with firm conviction, to utter a lion’s roar? Other ascetics and brahmins who hear you say, ‘I know with firm conviction that among the ascetics and brahmins of the past, future, and present, none possesses wisdom, spiritual powers, merit, and the power of the Path equal to those of the Tathagata,’ will not believe your words.”

Sariputra addressed the Buddha:

“Although I cannot know the thoughts held in the minds of the Buddhas of the past, future, and present, I can know the general characteristics of the Buddha’s Dharma. The Tathagata teaches me the Dharma in ways that become ever higher and ever more subtle, explaining dark dharmas and bright dharmas, conditioned dharmas and unconditioned dharmas, illuminating dharmas and non-illuminating dharmas. What the Tathagata teaches becomes ever higher and ever more subtle.

Having heard it, I understand each dharma in turn. Upon reaching the ultimate culmination of the Dharma, I have faith that the Tathagata is the Worthy One, the Perfectly Enlightened One; faith that the Tathagata’s Dharma is skillfully distinguished; and faith that the Tathagata’s assembly has accomplished the cessation of suffering. Among wholesome dharmas, this is supreme.

The Blessed One possesses unsurpassed wisdom and unsurpassed spiritual powers. Among the ascetics and brahmins in the world, none can equal the Tathagata, much less surpass him.

“Among the Dharma taught by the Blessed One, there is yet a higher teaching: the principles he has established. These established principles are the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Spiritual Power, the Four Dhyanas, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path. These are the unsurpassed established principles, unsurpassed wisdom, and unsurpassed spiritual powers. Among the ascetics and brahmins in the world, none can equal the Tathagata, much less surpass him.”

“Among the teachings given by the Blessed One, there is yet a higher Dharma: the restraint of the sense bases. The sense bases are the eye and forms, the ear and sounds, the nose and odors, the tongue and flavors, the body and tangible objects, and the mind and mental objects. Just as the Tathagatas, Worthy Ones, Perfectly Enlightened Ones of the past restrained these sense bases—that is, the eye and forms, ... up to the mind and mental objects—so too, should Tathagatas, Worthy Ones, Perfectly Enlightened Ones arise in the future, they will restrain these sense bases—that is, the eye and forms, ... up to the mind and mental objects.

The present Tathagata, Worthy One, Perfectly Enlightened One also restrains these sense bases—that is, the eye and forms, ... up to the mind and mental objects. This Dharma is unsurpassed; nothing can surpass it. His wisdom is complete and his supernormal powers are complete.

Among the ascetics and brahmins in the world, none can equal the Tathagata, much less surpass him.

“Among the teachings given by the Blessed One, there is yet a higher Dharma: conscious descent into the womb. There are four modes of descent into the womb: first, one enters the womb confused, dwells there confused, and emerges confused; second, one enters without confusion, but dwells there confused and emerges confused; third, one enters without confusion and dwells there without confusion, but emerges confused; fourth, one enters without confusion, dwells there without confusion, and emerges without confusion.

To enter without confusion, dwell without confusion, and emerge without confusion is the highest mode of descent into the womb. This Dharma is unsurpassed; nothing can surpass it. His wisdom is complete and his supernormal powers are complete.

Among the ascetics and brahmins in the world, none can equal the Tathagata, much less surpass him.

“Among the teachings given by the Tathagata, there is yet a higher Dharma: the path. What is called the path is this: ascetics and brahmins employ every skillful means to enter mental concentration and samadhi. In accordance with the mind in samadhi, they cultivate the awakening factor of mindfulness, based upon dispassion, based upon seclusion, based upon cessation, and directed toward relinquishment; and they cultivate the awakening factors of energy, joy, tranquility, concentration, and equanimity, based upon dispassion, based upon seclusion, based upon cessation, and directed toward relinquishment.

This Dharma is unsurpassed; nothing can surpass it. His wisdom is complete and his supernormal powers are complete. Among the ascetics and brahmins in the world, none can equal the Tathagata, much less surpass him.

“Among the teachings given by the Tathagata, there is yet a higher Dharma: cessation. Cessation attained through painful practice and realized slowly is inferior in both respects. Cessation attained through painful practice but realized swiftly is inferior only in respect to the painful practice. Cessation attained through ease but realized slowly is inferior only in respect to its slowness. Cessation attained through ease and realized swiftly, but not widely manifested, is called inferior because it is not widely manifested. The Tathagata now attains cessation through ease, realizes it swiftly, and manifests it widely, so that even devas and human beings behold his wondrous transformations.”

Sariputra said to the Buddha:

“What the Blessed One teaches is supremely wondrous. Even women can receive and uphold it, utterly exhaust the taints, become taintless, attain liberation of mind and liberation through wisdom, and personally realize it here and now: ‘Birth and death are ended, the holy life has been established, what had to be done has been accomplished, and there will be no further existence.’ This is the unsurpassed cessation taught by the Tathagata. This Dharma is unsurpassed; nothing can surpass it. His wisdom is complete and his supernormal powers are complete. Among the ascetics and brahmins in the world, none can equal the Tathagata, much less surpass him.

“Among the teachings given by the Tathagata, there is yet a higher Dharma: purity of speech. Purity of speech means that the Blessed One does not speak false or useless words to ascetics and brahmins. He does not speak for the sake of prevailing over others or out of partisanship. His words are gentle and harmonious, spoken at the proper time, and never uttered in vain. This is called purity of speech. This Dharma is unsurpassed; nothing can surpass it. His wisdom is complete and his supernormal powers are complete. Among the ascetics and brahmins in the world, none can equal the Tathagata, much less surpass him.

“Among the teachings given by the Tathagata, there is yet a higher Dharma: meditative vision. Meditative vision means that ascetics and brahmins employ every skillful means to enter mental concentration and samadhi. In accordance with the mind in samadhi, they contemplate the body from the head down to the feet and from the feet up to the head. Within and beneath the covering of skin, there are only impure things: hair of the head, bodily hair, nails, liver, lungs, intestines, stomach, spleen, and kidneys—the five viscera—as well as sweat, fat, marrow, brain, feces, urine, nasal mucus, tears, and foul and impure substances, none of which is worthy of attachment. This is the first meditative vision.

“Ascetics and brahmins employ every skillful means to enter mental concentration and samadhi. In accordance with the mind in samadhi, they set aside all the impurities within and beneath the skin and contemplate only the white bones and teeth. This is the second meditative vision.

“Ascetics and brahmins employ every skillful means to enter mental concentration and samadhi. In accordance with the mind in samadhi, they set aside the white bones and all the impurities within and beneath the skin, and contemplate only where consciousness abides: in this life or in the next? In this life it is uninterrupted, and in the next life it is uninterrupted; in this life it is not liberated, and in the next life it is not liberated. This is the third meditative vision.

“Ascetics and brahmins employ every skillful means to enter mental concentration and samadhi. In accordance with the mind in samadhi, they set aside all the impurities within and beneath the skin, as well as the white bones, and again contemplate consciousness. Consciousness is in the next life, not in this life; in this life it is interrupted, but in the next life it is uninterrupted; in this life it is liberated, but in the next life it is not liberated. This is the fourth meditative vision.

“Ascetics and brahmins employ every skillful means to enter mental concentration and samadhi. In accordance with the mind in samadhi, they set aside all the impurities within and beneath the skin, as well as the white bones, and again contemplate consciousness: it is neither in this life nor in the next life; in both it is interrupted, and from both it is liberated. This is the fifth meditative vision. This Dharma is unsurpassed; nothing can surpass it. His wisdom is complete and his supernormal powers are complete. Among the ascetics and brahmins in the world, none can equal the Tathagata, much less surpass him.

“Among the teachings given by the Tathagata, there is yet a higher Dharma: doctrines of eternalism. Regarding doctrines of eternalism, ascetics and brahmins employ every skillful means to enter mental concentration and samadhi. In accordance with the mind in samadhi, they recollect twenty cycles of the world’s formation and dissolution.

Such a person declares: ‘The world exists eternally. This alone is true; all else is false.’ Why is this? ‘Because I recollect and therefore know those cycles of formation and dissolution. But I do not know anything prior to them, nor do I know the future cycles of formation and dissolution.’ Morning and evening, out of ignorance, that person declares: ‘The world exists eternally.

This alone is true; all else is false.’ This is the first doctrine of eternalism.

“Ascetics and brahmins employ every skillful means to enter mental concentration and samadhi. In accordance with the mind in samadhi, they recollect forty cycles of formation and dissolution. Such a person declares: ‘This world is eternal. This alone is true; all else is false.’ Why is this? ‘Because I recollect and therefore know that there are cycles of formation and dissolution. I also know beyond those, knowing further cycles of formation and dissolution. But I do not know the world’s formation and dissolution in the future.’ What this means is that such a person knows the beginning but does not know the end. Morning and evening, out of ignorance, that person declares: ‘The world exists eternally. This alone is true; all else is false.’ This is the second doctrine of eternalism.”

“Through various skillful means, ascetics and brahmins enter the samadhi of mental concentration. In accordance with the concentrated mind, they recollect eighty cycles of cosmic formation and destruction, and one of them declares: ‘This world is eternal; any other view is false.’ Why is this? ‘Through recollection, I know cycles of cosmic formation and destruction; moreover, I know still earlier cycles of formation and destruction in the past.

I also know future cycles of formation and destruction.’ Through ignorance, that person declares day and night: ‘The world is eternal; this alone is true, and any other view is false.’ This is the third doctrine of eternalism. This Dharma is unsurpassed, and nothing can transcend it; its wisdom is complete and its supernormal powers are complete. Among the ascetics and brahmins in the world, none can equal the Tathagata, much less surpass him.

“There is yet a higher Dharma taught by the Tathagata, namely, the discernment of minds. Regarding the discernment of minds, there are ascetics and brahmins who discern through perception, thinking: ‘That mind tends in this way; this mind tends in that way.’ When they form such a perception concerning another’s mind, it may be false or true. This is the first discernment of minds.

“There are ascetics and brahmins who do not discern through perception, but who may hear the words of devas or nonhuman beings and say to another: ‘Your mind is thus; your mind is thus.’ This also may be true or false. This is the second discernment of minds.

“There are ascetics and brahmins who do not discern through perception, nor do they hear the words of devas or nonhuman beings. Instead, they observe their own bodies and also hear the words of others, then say to another: ‘Your mind is thus; your mind is thus.’ This also may be true or false. This is the third discernment of minds.

“There are ascetics and brahmins who do not discern through perception, do not hear the words spoken by devas or nonhuman beings, and do not observe themselves or others. Rather, having brought applied and sustained thought to an end, they attain the samadhi of mental concentration, discern another person’s mind, and say to that person: ‘Your mind is thus; your mind is thus.’ Such discernment is true. This is the fourth discernment of minds. This Dharma is unsurpassed, and nothing can transcend it; its wisdom is complete and its supernormal powers are complete. Among the ascetics and brahmins in the world, none can equal the Tathagata, much less surpass him.

“There is yet a higher Dharma taught by the Tathagata, namely, instruction. Regarding instruction, there is the case of a person who does not go against the instruction, utterly destroys the taints, becoming taintless, and attains liberation of mind and liberation through wisdom. In this very life, that person directly realizes for himself: ‘Birth and death are ended, the holy life has been established, what had to be done has been done, and there will be no further existence.’ This is the first instruction.

“There is a person who does not go against the instruction and utterly destroys the five lower fetters. After passing away from this place, that person will never return to this realm. This is the second instruction.

“There is a person who does not go against the instruction, has destroyed the three fetters, and in whom lust, anger, and delusion have become attenuated. Having attained the fruit of once-returning, that person will return to this world once more and then attain final nirvana. This is the third instruction.

“There is a person who does not go against the instruction, has destroyed the three fetters, and has attained the fruit of stream-entry. After returning no more than seven times, that person will certainly attain the fruit of the path and will not fall into an evil destination. This is the fourth instruction. This Dharma is unsurpassed, and nothing can transcend it; its wisdom is complete and its supernormal powers are complete. Among the ascetics and brahmins in the world, none can equal the Tathagata, much less surpass him.

“There is yet a higher Dharma taught by the Tathagata: teaching the Dharma to others so that their moral discipline may become pure. Regarding purity of moral discipline, there are ascetics and brahmins whose words are utterly sincere, who never engage in divisive speech, who are always respectful and circumspect, who overcome sleep and lethargy, who harbor no deceit or flattery, whose mouths utter no falsehood, who do not predict good or ill fortune for others, who do not proclaim their own attainments, and who do not disclose one person’s attainments to another in order to seek further gain from others.

They practice seated meditation and cultivate wisdom, possess unobstructed eloquence, maintain undistracted mindfulness, and are diligent and untiring. This Dharma is unsurpassed, and nothing can transcend it; its wisdom is complete and its supernormal powers are complete. Among the ascetics and brahmins in the world, none can equal the Tathagata, much less surpass him.

“There is yet a higher Dharma taught by the Tathagata, namely, the knowledge of liberation. Regarding the knowledge of liberation, the Blessed One, considering the circumstances of another person, reflects inwardly: ‘This person is a stream-enterer; this person is a once-returner; this person is a non-returner; this person is an arhat.’ This Dharma is unsurpassed, and nothing can transcend it; its wisdom is complete and its supernormal powers are complete. Among the ascetics and brahmins in the world, none can equal the Tathagata, much less surpass him.

“There is yet a higher Dharma taught by the Tathagata, namely, the direct realization of the knowledge of one’s own past lives. Through various skillful means, ascetics and brahmins enter the samadhi of mental concentration. In accordance with the concentrated mind, they personally recollect innumerable events from former lives: one life, two lives, . . . up to hundreds of thousands of cycles of cosmic formation and destruction.

They recollect innumerable things such as: ‘I was born in that place, had such a name, belonged to such a clan, had such a family name, lived for such a span, consumed such food and drink, and experienced such suffering and pleasure. From this place I was born there, and from there I was born here.’ They personally recollect the events of innumerable former kalpas in their many different aspects, constantly remembering day and night the places through which they have passed. ‘This is form.

This is formlessness. This is perception. This is non-perception.

This is neither non-perception.’ They recollect and know them all completely. This Dharma is unsurpassed, and nothing can transcend it; its wisdom is complete and its supernormal powers are complete. Among the ascetics and brahmins in the world, none can equal the Tathagata, much less surpass him.

“There is yet a higher Dharma taught by the Tathagata, namely, the knowledge of the divine eye. Regarding the knowledge of the divine eye, through various skillful means, ascetics and brahmins enter the samadhi of mental concentration. With the concentrated mind, they observe sentient beings as they live and die, whether of fair or ugly appearance, bound for good or evil destinies, beautiful or repulsive.

In accordance with their deeds, they see and know them all completely. Some sentient beings engage in evil bodily conduct, evil verbal conduct, and evil mental conduct; they slander the noble ones and follow perverse wrong views. When their bodies break up and their lives end, they fall into the three evil paths.

Other sentient beings engage in good bodily conduct, good verbal conduct, and good mental conduct; they do not slander the noble ones, and they possess right view and practice with faith. When their bodies break up and their lives end, they are born among devas or humans. With the purified divine eye, they observe sentient beings and see and know them as they truly are.

This Dharma is unsurpassed, and nothing can transcend it; its wisdom is complete and its supernormal powers are complete. Among the ascetics and brahmins in the world, none can equal the Tathagata, much less surpass him.”

“The Dharma taught by the Tathagata has yet another higher aspect, namely, the realization of supernormal powers. The realization of supernormal powers is this: ascetics and brahmins, by various means, enter meditative concentration; in accordance with their concentrated minds, they manifest innumerable supernormal powers. They can transform one body into innumerable bodies and merge innumerable bodies into one body; rocky walls do not obstruct them; they sit cross-legged in midair, just as birds fly; they enter and emerge from the earth as though moving through water; they walk upon water as though walking upon land; their bodies emit smoke and flames like a blazing mass of fire; they touch the sun and moon with their hands; and they rise as high as the Brahma heaven.

If ascetics or brahmins call these supernormal powers, they should be told: ‘Such supernormal powers do exist; it is not that they do not. Yet these kinds of supernormal powers are inferior and base, the practices of ordinary people, not what the Noble Ones cultivate. If a bhikkhu does not become defiled by forms that the world finds desirable and, having relinquished those forms, does what ought to be done, this is called the supernormal power of a Noble One.

If he also does not hate forms that are undesirable and, having relinquished those forms, does what ought to be done, this is called the supernormal power of a Noble One. Regarding forms that the world loves and forms that the world does not love, if he abandons both, cultivates impartial equanimity, and remains mindful without forgetfulness, this is called the supernormal power of a Noble One.

“Because the Blessed One is diligent and courageous, possesses great wisdom, knowledge, and awakening, and has attained supreme enlightenment, he is therefore called the Perfectly Enlightened One. The Blessed One now takes no delight in sensual pleasures; he takes no delight in the base practices of ordinary people, nor does he weary himself with painful striving and undergo various afflictions. If the Blessed One wishes to abandon unwholesome qualities and, with initial and sustained thought, enter and abide in the First Dhyana, with joy and happiness born of concentration, then he can immediately abandon unwholesome qualities and, with initial and sustained thought, enter and abide in the First Dhyana, with joy and happiness born of concentration.

It is likewise with the Second Dhyana, the Third Dhyana, and the Fourth Dhyana. He is diligent and courageous, possesses great wisdom, knowledge, and awakening, and has attained supreme enlightenment; therefore, he is called the Perfectly Enlightened One.”

The Buddha said to Sariputra:

“

“If followers of other teachings should come and ask you: ‘Among the ascetics and brahmins of the past, was there anyone equal to the ascetic Gautama?’ How would you answer? If they then asked: ‘Among the ascetics and brahmins of the future, will there be anyone equal to the ascetic Gautama?’ How would you answer? If they further asked: ‘Among the ascetics and brahmins of the present, is there anyone equal to the ascetic Gautama?’ How would you answer?”

Sariputra replied:

“If I were asked: ‘Among the ascetics and brahmins of the past, was there anyone equal to the ascetic Gautama?’ I would answer: ‘Yes.’ If I were asked: ‘Among the ascetics and brahmins of the future, will there be anyone equal to the ascetic Gautama?’ I would answer: ‘Yes.’ If I were asked: ‘Among the ascetics and brahmins of the present, is there anyone equal to the ascetic Gautama?’ I would answer: ‘No.’”

The Buddha said to Sariputra:

“If those followers of other teachings were then to ask: ‘Why do you say yes, and why do you say no?’ How would you answer?”

Sariputra replied:

“I would answer them: ‘The Samyak-sambuddhas of the past were equal to the Tathagata. The Samyak-sambuddhas of the future will be equal to the Tathagata. Yet I have personally heard from the Buddha that it is impossible to say that there is another Samyak-sambuddha in the present who is equal to the Tathagata.’ Blessed One, in answering thus according to what I have heard, in accordance with the Dharma and in conformity with the Dharma, would I be answering correctly?”

The Buddha said:

“Such an answer is in accordance with the Dharma, conforms to the Dharma, and does not contradict it. Why is this so? There were Samyak-sambuddhas of the past equal to me. There will be Samyak-sambuddhas of the future equal to me. But it is impossible for two Buddhas to appear in the world at the same time.”

At that time, the Venerable Udayin was standing behind the Buddha, holding a fan and fanning him. The Buddha said to Udayin:

“Udayin, observe the Blessed One’s fewness of desires and contentment. Although I now possess great supernormal power and great majestic virtue, I have few desires, am content, and take no delight in sensual pleasures. Udayin, if other ascetics or brahmins, by arduous and diligent striving within this Dharma, were able to attain even a single quality, they would raise a banner and proclaim throughout the four quarters: ‘This Tathagata now has few desires and is content.’ Now observe the Tathagata’s fewness of desires and contentment. The Tathagata possesses great supernormal power and great majestic virtue, yet has no need of sensual pleasures.”

Then the Venerable Udayin arranged his robes, bared his right shoulder, knelt with his right knee upon the ground, joined his palms, and addressed the Buddha:

“Wonderful indeed, Blessed One, is the fewness of desires and contentment of the Blessed One. The Blessed One possesses great supernormal power and great majestic virtue, yet has no need of sensual pleasures. If other ascetics or brahmins, by arduous and diligent striving within this Dharma, attained even a single quality, they would raise a banner and proclaim throughout the four quarters: ‘The Blessed One today is one who has few desires and is content.’ Sariputra, teach this Dharma to the bhikkhus, bhikkhunis, upasakas, and upasikas. If any of them harbor doubts concerning the Buddha, Dharma, or Sangha, after hearing this Dharma they will no longer remain caught in the net of doubt.”

Then the Blessed One said to Sariputra:

“You should repeatedly expound this Dharma to the bhikkhus, bhikkhunis, upasakas, and upasikas. Why? If any of them harbor doubts concerning the Buddha, Dharma, Sangha, or the Path, after hearing your exposition they will gain clear understanding.”

Sariputra replied:

“Respectfully, Blessed One, I shall do so.”

Then Sariputra repeatedly expounded this Dharma to the bhikkhus, bhikkhunis, upasakas, and upasikas so that they might attain purity for themselves. Therefore, it was called the “Discourse on Purity.”

At that time, Sariputra heard the Buddha’s teaching, rejoiced, and respectfully practiced it.

19. THE GREAT ASSEMBLY DISCOURSE

Thus have I heard:

At one time, the Buddha was dwelling in the land of the Sakyans, in the Kavi Forest, together with an assembly of five hundred senior bhikkhus, all of whom were arhats. Wondrous devas from the ten directions also came to assemble there, paying homage to the Tathagata and the Sangha of bhikkhus.

At that time, four devas of the Pure Abodes, while dwelling in those heavens, each thought: “The Blessed One is now dwelling in the land of the Sakyans, in the Kavi Forest, together with an assembly of five hundred senior bhikkhus, all of whom have attained arhatship. Wondrous devas from the ten directions have also come to assemble there, paying homage to the Tathagata and the Sangha of bhikkhus. We too should now go to the Blessed One, and each of us shall praise the Tathagata with a verse of his own.”

Then, in the brief time it takes a strong man to bend or extend his arm, the four devas of the Pure Abodes disappeared from those heavens and arrived in the land of the Sakyans, in the Kavi Forest. Having arrived, the four devas of the Pure Abodes bowed their heads at the Buddha’s feet and then stood to one side. One of the devas of the Pure Abodes then recited this verse of praise before the Buddha:

Today a great assembly convenes;

The devas have come together to attend.

All have come for the sake of the Dharma,

Wishing to honor the unsurpassed assembly.

Having spoken this verse, he stood to one side. Another deva of the Pure Abodes then recited this verse:

Bhikkhus perceive defilement;

With upright minds, they guard themselves.

As the ocean receives all rivers,

So the wise guard their faculties.

Having spoken this verse, he stood to one side. Another deva of the Pure Abodes then recited this verse:

Uprooting the thorns, filling the pit of craving,

Leveling the moat of ignorance;

Roaming through the field of purity

Like a well-trained elephant.

After reciting this verse, he stood to one side. Another deity of the Pure Abodes recited this verse:

Those who take refuge in the Buddha

Will never fall into evil realms;

When they relinquish the human body,

They receive a pure celestial body.

After the four deities of the Pure Abodes had finished reciting these verses, the Buddha gave his approval. They then bowed at the Buddha’s feet, circumambulated him three times, and suddenly vanished. Not long after they had departed, the Buddha told the bhikkhus:

“Today the devas have assembled in a great gathering. Wondrous deities from the ten directions have all come here to pay homage to the Tathagata and the Sangha of bhikkhus. Bhikkhus, the Tathagatas of the past, the Worthy Ones, the Perfectly Enlightened Ones, also had great gatherings of devas such as mine today. The Tathagatas of the future, the Worthy Ones, the Perfectly Enlightened Ones, will likewise have great gatherings of devas such as mine today.

“Bhikkhus, today the devas have assembled in a great gathering. There is not one among the wondrous deities of the ten directions who has not come here to pay homage to the Tathagata and the Sangha of bhikkhus. I shall proclaim their names and also speak verses concerning them. Bhikkhus, you should know:

The devas dwelling in mountain caves,

Hidden away and fearsome to behold,

Have bodies clothed entirely in white,

Pure and free from every stain.

When devas and humans heard this,

They all took refuge in Brahma.

I shall now proclaim their names,

In proper order, without confusion.

These hosts of devas have now arrived;

Bhikkhus, you should know,

Among a hundred worldly ordinary beings,

Not even one can see them.

How then could they behold

Seventy thousand hosts of spirits?

Even if one saw a hundred thousand spirits,

One still could not see those on the other side,

How much less all the spirits

Filling the entire world.

The earth spirit led seven thousand yaksas of every kind. All possessed supernormal powers, distinctive forms, appearances, and names, and all came joyfully to the bhikkhus in the forest.

At that time, the spirit of Snow Mountain led six thousand yaksas of every kind. All possessed supernormal powers, distinctive forms, appearances, and names, and all came joyfully to the bhikkhus in the forest.

A spirit named Sala led three thousand yaksas of every kind. All possessed supernormal powers, distinctive forms, appearances, and names, and all came joyfully to the bhikkhus in the forest.

These sixteen thousand yaksas and spirits of every kind all possessed supernormal powers, distinctive forms, appearances, and names, and all came joyfully to the bhikkhus in the forest.

There was also the spirit Tỳ-ba-mật, who dwelt in the Land of Horses and led five hundred spirits, all possessing supernormal powers and majestic virtue.

There was also the spirit Kim-tỳ-la, who dwelt on Mount Tỳ-phú-la near the city of Rājagṛha and led innumerable spirits who respectfully surrounded him.

Furthermore, in the east, the Celestial King Đề-đầu-lại-tra commanded the gandharvas. Possessing great majestic virtue, he had ninety-one 91 sons, all named Nhân-đà-la, each endowed with great spiritual power.

In the south, the Celestial King Tỳ-lâu-lặc commanded the nāga kings. Possessing great majestic virtue, he had ninety-one 91 sons, all named Nhân-đà-la, each endowed with great spiritual power.

In the west, the Celestial King Tỳ-lâu-bác-xoa commanded the kumbhāṇḍas. Possessing great majestic virtue, he had ninety-one 91 sons, all named Nhân-đà-la, each endowed with great spiritual power.

In the north, the Celestial King Tỳ-sa-môn commanded the yaksas. Possessing great majestic virtue, he had ninety-one 91 sons, all named Nhân-đà-la, each endowed with great spiritual power.

These four Celestial Kings, protectors of this world, possessed great majestic virtue. Their bodies radiating light, they came to the Ca-duy Forest.

The Blessed One then wished to subdue their deceptive and deceitful minds, and so he pronounced this incantation:

“Ma câu lâu la ma câu lâu la, tỳ lâu la tỳ lâu la, chiên đà na, gia ma thế trí, ca, ni diên đậu, ni diên đậu, ba na lỗ, ô hô nô nô chủ, đề bà tô mộ, Ma-đầu la, chi đa la tư na, càn đạp ba, na la chủ, xà ni sa, thi ha, vô liên đà la, tỷ ba mật đa la, thọ trần đà la, na lư ni kha, thăng phù lâu, thâu chi bà tích bà.”

Thus, the gandharva kings and rākṣasas all possessed supernormal powers, distinctive forms, and appearances, and joyfully came to the bhikkhus in the forest. The Blessed One then pronounced another incantation:

“A hê, na đà sắt, na đầu, Tỳ-xá-ly, sa ha, đái xoa xà, bà đề, đề đầu lại trá, đế bà sa ha, nhã lỵ da, gia tỳ la, nhiếp ba na già, a đà già ma, thiên đề già, y la bà đà, ma ha na già, tỳ ma na già đa, đà già đà dư, na già la xà, bà ha sa ha, xoa kỳ đề, bà đề la đế, bà đề la đế, tỳ mai đại tích thiễm, tỳ ha tứ, bà nanh, a bà bà tứ, chất đa la, tốc hòa ni na, cầu tứ đa, a bà do, na già la trừ, a tứ, tu bạt la, tát đế nô, a già, phật đà sái, thất laA-nanh, bà da, ưu la đầu bà diên lâu, tố bàn nậu, phật đầu, xá la nậu, già loại lâu.”

The Blessed One then pronounced another incantation for the asuras:

“KKỳ đà, bạt xà, ha đế, tam vật đệ, a tu la, a thất đà, bà diên địa, bà tam bà tứ, y đệ a đà, đề bà ma, thiên địa, già lê diệu, ma ha bí ma, a tu la, đà na bí la đà, bệ ma chất đâu lâu, tu chất đế lệ, bà la ha lê, vô di liên na bà, xá lê a tế, bạt lê, phất đa la na, tát bệ, tát lâu da na na mê, tát na mê đế, bà lê, tế như, la da bạt đâu lâu, y ha am bà la mê, tam ma do y, đà na, bạt đà nhã, tỷ khâu na, tam di thế, nê bạt.”

The Blessed One then pronounced another incantation for the devas:

“A"A phù, đề bà, bế lê, hê bệ, đề dự, bà do, đa đà nậu bạt lâu nậu bạt lâu ni, thế đế tô di, da xá a đầu, di đa la bà, già la na di bà a lã đề bà, ma thiên thê dữ, đà xà đề xá, già dư, tát bệ, naA-nan đa la bà bạt na, y địa bàn đại, thù địa ban na bàn đại, da xá ti nậu, mộ đà bà na, a hê kiền đại, tỳ khâu na, bà vị đệ, bà ni.

“Bệ noa, đề bộ, xá già lỵ, a hê địa dũng mê, na sát đế lệ phú la tức ky đại a đà man đà la bà la, bệ chiên đại tô, bà ni sao đề bà, a đa, chiên đà, phú la kiều chi đại, tô lê da tô bà ni sao đề ba, a đa, tô đề da, phú la kiều đại, ma già đà, bà tô nhân, đồ lô a đầu, thích câu, phú la đại lô.

“Thúc già, già la ma, la na a đại, bệ ma ni bà, ô bà đề kỳ ha, ba la vô ha bệ bà la vi a ni, tát đà ma đa a ha lê, di sa a ni bát thù nậu, thán nô a, lô dư đề xá, a hê bạt sa.

“Xa ma, ma ha xa ma, ma nậu sa ha, ma nậu sơ đa ma, khất đà ba đầu sái a, đa ma nậu đầu sái a hê a la dạ đề bà a đà lê đà da bà tư, ba la ma ha ba la a đa đề bà ma thiên thê da.

“S"ai ma đâu suất đà, dạ ma, già sa ni a, ni, lam bệ, lam bà chiết đế, thọ đề na ma y sái, niệm ma la đề, a đà hê ba la niệm di đại.

“A hê đề bà đề bà xà lan đề, a kỳ, thi hu ba, ma a lật trá lô da, ô ma, phù phù ni bà tư viễn giá bà đà mo, a châu đà, a ni thâu đậu đàn da nậu, a đầu a lã, tỳ sa-môn y sái.”

These were the sixty classes of devas.

The Blessed One then pronounced another incantation for the sixty-eight 68 brahmins who had attained the five supernormal powers:

“L"a da lê xá da hà hê kiền đại bà ni già tỳ la bạt đâu bệ địa xà nậu a đầu sai mộ tát đề ương kỳ bệ địa mâu ni a đầu bế lê da sai già thi lê sa bà ha nhã nậu a đầu phạm ma đề bà đề na bà bệ địa mâu ni a đầu câu tát lê y ni lô ma xà lã ương kỳ lã dã bàn xà a lâu ô viên đầu, ma ha la dã a câu đề lâu dặc, nậu a đầu lục bế câu tát lê a lâu già lăng ỷ già di la đàn hê tội phủ phù dã phúc đô lô lê sái tiên đà bộ a đầu đề na già phủ bà,

a di già da la dã đa đà a già độ bà la man đà nậu ca mục la dã a đầu nhân đà la lâu mê ca phù đà lô mộ ma già hê a sắc thương câu ty dư a đầu hê lan nhã già phủ bệ lê vị dư lê đa tha a già độ a hê bà hảo la tử di đô lô đa đà a già độ bà tư phật ly thủ đà la la dư đa đà a già độ y lê da sai ma ha la dư tiên a bộ đa đà a già độ ban xà bà dư bà lê địa kiều a la dư đa đà a già độ,

uất a lan ma ha dư tiện bị bà lê ma lê thâu bà hê đại na ma a bàn địa khổ ma lê la dư a cụ tư lỵ đà na bà địa a đầu kiều bệ la dư thi y nế di nế ma ha la dư phục bà lâu đa đà a già độ bạt đà bà lỵ ma ha la dư câu tát lê ma đề thâu thi hán đề chiêm bà lê la dư tu đà la lâu đa tha a già độ a ha nhân đầu lâu a đầu ma la dư dư tô lỵ dữ tha bệ địa đề bộ a ha bệ lỵ tứ a đầu hằng a da lâu bà la mục giá da mộ a di nậu a đầu nhất ma da xá phê na bà sai ma la dư hà lê kiền độ dư phê độ bát chi dư thị số ba na lộ ma tô la dư da tứ đa do hê lan nhã tô bàn na bí sầu độ trí dạ số la xá ba la bệ đà uất đà bà a bà sái bà ha bà bà mưu sa ha sa tham phú xa đại xa pháp xà sa lệ la đà na ma ban chi sấu đa la càn đạp bà sa ha bà tát đa đề tô bệ la dư a hê kiền sấu tỷ khâu tam di địa bà ni địa bà ni.”

At that time, one thousand Brahmins who had attained the five superknowledges also received the Tathagata’s protective incantation.

At that time, in this world, the foremost Brahma King stood together with the other Brahmas. They all possessed supernormal powers, and among them was a Brahma youth named Tisha, who possessed great spiritual power. Other Brahma Kings from throughout the ten directions also came to attend, surrounded by their retinues.

Furthermore, beyond a thousand worlds, there was a Great Brahma King who saw the great assemblies gathered where the Blessed One was. He too came to attend, surrounded by his retinue.

Then Mara the Evil One saw the great assemblies gathered where the Blessed One was and conceived a malicious thought. He reflected: “I shall lead my demon army there to destroy that assembly, surrounding them and leaving not a single one unharmed.” Thereupon, Mara the Evil One mustered his four divisions of troops. He struck his chariot with his hand, producing a roar like rolling thunder. None who saw this could avoid being terrified. Mara the Evil One unleashed fierce winds and torrential rain, while thunder and lightning resounded, and advanced toward the Kavi Forest, surrounding the great assembly.

The Buddha said to the bhikshus who delighted in this assembly:

“You should know that today Mara’s host has come here with evil intent.”

He then spoke this verse:

You should reverently comply,

Standing firm within the Buddha-Dharma;

Destroy this host of Mara

As an elephant tramples a heap of flowers.

Be single-minded and never heedless,

Fully endowed with pure precepts;

With concentrated minds, reflect within,

And skillfully guard your resolve.

Those who, within the True Dharma,

Are able to remain heedful

Will transcend the realm of aging and death

And utterly destroy the roots of suffering.

Disciples, having heard this,

Should strive still more diligently;

Transcending every kind of desire,

Let not even a single hair be stirred.

This assembly is supreme,

Renowned and possessed of great wisdom;

All these disciples are courageous

And honored by the great assembly.

At that time, all the heavenly spirits, ghosts, and seers possessing the five superknowledges assembled in the Kavi Garden. Seeing what Mara had done, they marveled at this unprecedented event.

When the Buddha taught this Dharma, eighty-four thousand devas became free from defilement and attained the pure Dharma-eye. Having heard what the Buddha taught, the devas, dragons, ghosts, spirits, asuras, garudas, kimnaras, mahoragas, humans, and nonhumans rejoiced and respectfully practiced it.