四分律
Chinese title:四分律
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Thích Nguyên Chứng - Thích Đức Thắng
Revised and Annotated
Having reflected thus, the Blessed One remained silent and did not teach the Dharma. At that time, Brahmā, the heavenly king,[59] from afar in the Brahmā heaven, knew the thought in the Tathagata’s mind and reflected: “The world is utterly doomed. Now that the Tathagata has attained this wondrous Dharma, why does he remain silent and not proclaim it, thereby preventing the world from hearing the Dharma?”
Then Brahmā, in the time it takes a strong man to bend or extend his arm, disappeared from that heaven and appeared before the Tathagata. Having bowed his head in homage, he stood to one side and addressed the Blessed One:
“May the Tathagata please teach the Dharma! May the Well-Gone One please teach the Dharma! Among the beings of the world are some who are wise, with only a thin layer of defilement, intelligent and easy to guide, capable of completely eliminating unwholesome dharmas and accomplishing wholesome dharmas.”
The Blessed One said to Brahmā:
“So it is, so it is, just as you have said. A short while ago, while dwelling in a secluded and tranquil place, I thought: ‘Now I have attained this Dharma. This Dharma [787a1] is exceedingly profound and hidden, exceedingly difficult to understand, exceedingly difficult to know, eternally quiescent, peaceful, subtle, and supreme.
It can be known only by the wise and is not something that fools can approach. Sentient beings have differing views, differing convictions and receptivity, differing inclinations, and differing faculties. Relying upon these divergent views, they delight in their lairs.
Because sentient beings delight in their lairs, this profound Dharma of dependent arising is difficult for them to understand. There is also something even more profound and difficult to understand: nirvana, in which desires are extinguished and craving is utterly ended. This too is difficult to understand.
If I now teach the Dharma and people neither know nor understand it, would this not bring Me only fruitless weariness?’”
The Blessed One then spoke two verses that no one had ever before seen or heard, and that had never before been spoken:
The Path that I have realized is hard to understand;
It is taught to those dwelling in their lairs.
Those filled with greed, anger, and delusion
Cannot enter this Dharma.
It goes against the stream of birth and death,
Profound and exceedingly hard to understand.
Those possessed by sensual desire cannot perceive it,
For they are shrouded in the darkness of ignorance.
“O Brahmā! For this reason, I remain silent and do not teach the Dharma to the people of the world.” Brahmā then again addressed the Buddha:
“The world is utterly doomed. Now that the Tathagata has attained this wondrous Dharma, why does he remain silent and not proclaim it, thereby preventing the world from hearing the Dharma? May the Blessed One expound the true Dharma so that it may spread throughout the world. Among the beings of the world are some who are wise, with only a thin layer of defilement, intelligent and easy to guide, capable of completely eliminating unwholesome dharmas and accomplishing wholesome dharmas.”
After saying this, Brahmā again spoke in verse:
In Magadha, a place of defilement,[60]
The Buddha arose.
May he open the gate of ambrosia
And teach the Dharma for sentient beings.
After accepting Brahmā’s entreaty, the Blessed One surveyed the sentient beings of the world with the Buddha-eye. Born in the world and growing up in the world, some had little dust and defilement, while others had much dust and defilement; some had keen faculties, while others had dull faculties; some were easy to guide, while others were difficult to guide. Some feared transgressions and their consequences in the world to come and were capable of completely eliminating unwholesome dharmas and accomplishing wholesome dharmas.
It was just as, in ponds of utpala, padma, kumuda, and pundarika lotuses, there are utpala, padma, kumuda, and pundarika flowers: some have only just emerged from the mud but have not yet risen above the water; some have emerged from the mud and reached the surface of the water; and some have risen above the water and are unstained by the dust and impurities in it. The Tathagata was likewise. With the Buddha-eye he surveyed the sentient beings of the world: ‘Born in the world and growing up in the world, some have little dust and defilement, while others have much dust and defilement; some have keen faculties, while others have dull faculties; some are easy to guide, while others are difficult to guide.
Some fear transgressions and their consequences in the world to come and are capable of completely eliminating unwholesome dharmas and accomplishing wholesome dharmas.’ The Blessed One then spoke this verse to Brahmā:
Brahmā! I tell you:
I now open the gate of ambrosia
For those who hear with faith and acceptance.
Because of vexation, I did not teach,[61]
O Brahmā, the wondrous Dharma,
The Dharma realized by the Muni.
Knowing that the Blessed One had accepted his entreaty, Brahmā bowed his head at the Blessed One’s feet, circumambulated him three times to the right, took his leave, and vanished from sight.
The Blessed One then reflected: ‘To whom should I first teach the Dharma, so that upon hearing it he may immediately understand?’ He then thought, ‘Ālāra Kālāma[62] has little dust and defilement, keen faculties, intelligence, and wisdom. I can now teach the Dharma to him.’ Immediately, knowledge and vision arose in him: ‘Ālāra Kālāma died seven days ago.’ Devas also came and informed him: ‘Ālāra Kālāma died seven days ago.’ The Buddha thought: ‘Alas, he has lost a great benefit! Why was he unable to hear this supremely wondrous Dharma? Had he heard it, he would quickly have understood.’
The Blessed One again reflected: ‘To whom should I first teach the Dharma, so that upon hearing it he may immediately understand?’ He then thought, ‘Uddaka Rāmaputta has little dust and defilement, keen faculties, intelligence, and wisdom. I should first teach the Dharma to him.’ Immediately, knowledge and vision arose in him: ‘Uddaka Rāmaputta died yesterday.’ Devas also came and reported: ‘Uddaka Rāmaputta died yesterday.’ The Buddha said: ‘Alas, he has lost a great benefit! Why was he unable to hear this supremely wondrous Dharma? Had he heard it, he would quickly have understood.’
The Blessed One again reflected: ‘To whom should I first teach the Dharma, so that upon hearing it he may immediately understand?’ He then thought, ‘The five bhiksus formerly served Me with great hardship, enduring cold and heat without complaint, attending upon Me, protecting Me, and making offerings to Me. Should I now teach the Dharma to them first?’ The Blessed One further reflected: ‘Where are these five bhiksus now?’ With his purified divine eye, he surveyed the realms of humans and devas and saw the five bhiksus in the Deer Park of the Seers, in the land of Varanasi.
Having seen this, he immediately set out for that place. Along the way, he encountered the brahmin Upaka.[63] Seeing the Blessed One from afar, the brahmin approached him and said to the Buddha:
“Gautama, your faculties are serene, and your countenance is joyful and radiant. Who is your teacher? Under whom have you studied? What Dharma have you learned?”
The Blessed One replied in verse:
I am foremost in omniscience,
Having opened all the knots of craving and desire.
I awakened and understood by Myself;
Whom, then, could I have followed to learn?
I have no teacher,
Nor have I any companion.
In the world there is but one Buddha,
Silent and ever secure.
I am unstained by the world;
I have transcended the world.
Among devas and humans,
None is equal to Me.
I am going to Varanasi
To turn the unsurpassed Dharma wheel.
The entire world is shrouded in darkness;
I shall beat the drum of ambrosia.[64]
The brahmin asked:
“Gautama, you have just said: ‘I am unattached and supreme.’[65] I wish to hear the meaning of this.”
The Buddha replied in verse:
I have opened all knots;
I have exhausted all outflows.
I have vanquished all evil dharmas;
Upaka, I am supreme.[66]
The brahmin then remained silent. The Blessed One continued on his way toward the Deer Park of the Seers.
2. The First Turning of the Dharma Wheel
i. The Middle Way
Seeing the Blessed One approaching from afar, the five bhiksus instructed one another:
“This ascetic Gautama has strayed from the path, become deluded, and lost his resolve. If he comes here, let us not speak to him. Nor should we pay homage to him. We should merely give him a small seat and tell him to sit down.”
The Blessed One gradually approached the place where the five bhikkhus were staying. At that time, the five bhikkhus suddenly rose to welcome Him and paid Him reverence. One spread out a seat. Another received His robe and bowl. Another brought water for washing His feet. The Blessed One then thought: “These foolish men have been unable to hold firm to their resolve. They made an agreement together, yet now they have broken it. Why is this? Because they cannot withstand the Buddha’s majestic spiritual power. I should now go to the prepared seat and sit down.” When the five bhikkhus saw that the Tathagata had come and seated Himself, they addressed the Tathagata by name and called Him “friend.”[67] The Buddha then told the five bhikkhus:
“Do not address the Tathagata by name or call Him ‘friend.’ The Tathagata is the Supremely True One, the Perfectly Enlightened One, whose majestic spiritual power is immeasurable and unsurpassed. If you address the Tathagata by name and call Him ‘friend,’ you will undergo immeasurable suffering for a long time.”
The five men said:
“Gautama, formerly, even while living an ascetic life and strictly observing the rules of deportment, you were unable to attain the supernormal powers and knowledge and vision of the Dharma of the superior person, whereby you might personally realize the supreme benefit. How much less could you do so now, when you no longer follow the proper path, but have gone astray, become confused, and lost your resolve?”
The Buddha said to the five men:
“Have you ever heard Me utter two mutually contradictory statements?”
The five bhikkhus said:
“In the past, we never heard you utter two [788a1] contradictory statements.”
The Buddha said:
“Come here, all of you! I have now attained the Deathless. I shall instruct you. If you are able to accept My words, before long you will attain realization and achieve the purpose for which a good man, with steadfast faith, leaves his household for homelessness, practices the Way, and cultivates the unsurpassed holy life. Here and now, in this very life, you will personally realize it and abide in happiness, knowing: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’
“Bhikkhus, one who has gone forth must not draw near to the two extremes:[68] indulgence in sensual pleasures or the practice of self-mortification. These are not the Dharma of the noble ones. Tormenting the body accomplishes nothing. Having abandoned these two extremes, a bhikkhu follows the Middle Way, which gives rise to the light of vision and the light of wisdom, brings eternal quiescence and peace, accomplishes supernormal knowledge, attains Perfect Enlightenment, brings the state of a śramaṇa to fulfillment, and leads to nirvana.[69]
“What is called the Middle Way, which gives rise to the light of vision and the light of wisdom, brings eternal quiescence and peace, accomplishes supernormal knowledge,[70] attains Perfect Enlightenment, brings the state of a śramaṇa to fulfillment, and leads to nirvana? It is the Noble Eightfold Path,[71] comprising Right View, Right Action, Right Speech, Right Conduct, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.[72] This is the Middle Way, which gives rise to the light of vision and the light of wisdom, brings eternal quiescence and peace, accomplishes supernormal knowledge, attains Perfect Enlightenment, brings the state of a śramaṇa to fulfillment, and leads to nirvana.
ii. The Discourse on Turning the Dharma Wheel
“The Four Noble Truths.[73] What are called the Noble Truths? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Way Leading Out of Suffering.
“What is called the Noble Truth of Suffering? Birth is suffering; aging is suffering; illness is suffering; death is suffering; association with those one hates is suffering; separation from those one loves is suffering; and not obtaining what one desires is suffering. In brief, the five aggregates subject to clinging are suffering.[74] This is called the Noble Truth of Suffering. Furthermore, the Noble Truth of Suffering should be understood, and I have understood it. For this, the Noble Eightfold Path should be cultivated: Right View, Right Action, Right Speech, Right Conduct, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.
“What is the Noble Truth of the Origin of Suffering? It is craving for pleasure, arising from previous conditions through craving,[75] and associated with sensual desire.[76] This is the Noble Truth of the Origin of Suffering. Furthermore, the Noble Truth of the Origin of Suffering should be abandoned; I have abandoned and realized it. Therefore, the Noble Eightfold Path should be cultivated: Right View, Right Action, Right Speech, Right Conduct, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.
“What is the Noble Truth of the Cessation of Suffering? It is the complete and permanent ending of that craving: freedom from desire, quiescence, relinquishment, departure, liberation, everlasting extinction, stillness,[77] and the absence of any remaining abode.[78] This is called the Noble Truth of the Cessation of Suffering. Furthermore, the Noble Truth of the Cessation of Suffering should be realized; I have realized it. Therefore, the Noble Eightfold Path should be cultivated: Right View, Right Action, Right Speech, Right Conduct, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.
“What is the Noble Truth of the Way Leading Out of Suffering? It is this Noble Eightfold Path: Right View, Right Action, Right Speech, Right Conduct, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. This is the Noble Truth of the Way Leading Out of Suffering. Furthermore, this Noble Truth of the Way Leading Out of Suffering should be cultivated, and I have cultivated it.
“With regard to this Noble Truth of Suffering, concerning Dharmas never heard before, there arose vision, knowledge, awakening, illumination, direct understanding, and wisdom, and realization was attained.[79] Furthermore, ‘This Noble Truth of Suffering should be understood’; concerning Dharmas never heard before, there arose vision, and so forth, up to the arising of wisdom. Furthermore, ‘I have understood the Noble Truth of Suffering’; concerning Dharmas never heard before, there arose vision, knowledge, awakening, illumination, direct understanding, and wisdom. This is called the Noble Truth of Suffering.
“With regard to the Noble Truth of the Origin of Suffering, concerning Dharmas never heard before, there arose vision, knowledge, awakening, illumination, direct understanding, and wisdom. Furthermore, ‘This Noble Truth of the Origin of Suffering should be abandoned’; concerning Dharmas never heard before, there arose vision, and so forth, up to the arising of wisdom. Furthermore, ‘I have abandoned this Noble Truth of the Origin of Suffering’; concerning Dharmas never heard before, there arose vision, and so forth, up to the arising of wisdom. This is called the Noble Truth of the Origin of Suffering.
“With regard to the Noble Truth of the Cessation of Suffering, concerning Dharmas never heard before, there arose vision, and so forth, up to the arising of wisdom. Furthermore, ‘This Noble Truth of the Cessation of Suffering should be realized’; concerning Dharmas never heard before, there arose vision, and so forth, up to the arising of wisdom. Furthermore, ‘I have realized this Noble Truth of the Cessation of Suffering’; concerning Dharmas never heard before, there arose vision, and so forth, up to the arising of wisdom.
“With regard to this Noble Truth of the Way Leading Out of Suffering, concerning Dharmas never heard before, there arose vision, and so forth, up to the arising of wisdom. Furthermore, ‘The Noble Truth of the Way Leading Out of Suffering should be cultivated’; concerning Dharmas never heard before, there arose vision, and so forth, up to the arising of wisdom. Furthermore, ‘I have cultivated the Noble Truth of the Way Leading Out of Suffering’; concerning Dharmas never heard before, there arose vision, and so forth, up to the arising of wisdom.
“These are the Four Noble Truths. If I had not cultivated these Four Noble Truths through their three turnings and twelve aspects, and had not known them as they truly are, I would not now have attained the unsurpassed, perfectly true Way. But because I have known the Four Noble Truths as they truly are through their three turnings and twelve aspects, I have now attained the unsurpassed, perfectly true Way, and no doubt remains.”
“If the Tathagata were to teach these Four Noble Truths and no one in the assembly attained awakening, the Tathagata would not turn the Dharma wheel. If the Tathagata teaches these Four Noble Truths and someone in the assembly attains awakening, then for their sake the Tathagata turns the Dharma wheel—a wheel that no śramaṇa, brahmin, Māra or heavenly Māra, deva, or human being in the world can turn. Therefore, diligently strive to cultivate the Four Noble Truths: the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading Out of Suffering. You should train yourselves thus.”
When the Blessed One taught this Dharma, the five bhikkhus headed by Ajñāta Kauṇḍinya became entirely free of defilement and the Dharma eye arose in them.[80] The Blessed One, knowing what Ajñāta Kauṇḍinya had attained in his mind, praised him, saying:
“Ajñāta Kauṇḍinya has understood! Ajñāta Kauṇḍinya has understood!”[81] From then onward, he was called Ajñāta Kauṇḍinya.
At that time, the earth deities, having heard what the Tathagata had said, told one another:
“Today, in the Deer Park, the abode of the seers at Vārāṇasī, the Tathagata, the Most Honored One, the Perfectly Awakened One, is turning the unsurpassed Dharma wheel, which has never before been turned and which no śramaṇa, brahmin, Māra or heavenly Māra, deva, or human being can turn.”
The proclamation of the earth deities was heard successively by the devas of the Four Heavenly Kings, the Trāyastriṃśa Heaven, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Delight in Creation, and the Heaven of Mastery over Others’ Creations. In succession, they told one another:
“Today, in the Deer Park, the abode of the seers at Vārāṇasī, the Tathagata, the Most Honored One, the Perfectly Awakened One, is turning the unsurpassed Dharma wheel, which has never before been turned and which no śramaṇa, brahmin, Māra or heavenly Māra, deva, or human being can turn.”
In a single moment, that sound reached the Brahmā heaven.
At that time, Venerable Ajñāta Kauṇḍinya, having seen the Dharma, attained the Dharma, fulfilled the Dharmas, and reached realization of the fruit, said to the Buddha:
“Now, within the Tathagata’s teaching, I wish to cultivate the holy life.”
The Buddha said:
“Come, bhikkhu![82] Within my Dharma, realize it for yourself and cultivate the holy life, so as to bring the source of suffering to an end.”
Venerable Ajñāta Kauṇḍinya then went forth and received full ordination. Thus, among the bhikkhus, Ajñāta Kauṇḍinya was the first to receive full ordination.
At that time, Venerable Ajñāta Kauṇḍinya said to the Blessed One:
“Now I wish to enter the city of Vārāṇasī to seek alms. May the Blessed One permit me.”
The Buddha said:
“Bhikkhu, you should know the proper time.”
Venerable Ajñāta Kauṇḍinya rose from his seat, bowed to the Blessed One, donned his robe, took up his bowl, and entered the city of Vārāṇasī to seek alms.
At that time, the Blessed One taught the Dharma to Venerable Aśvajit and the bhikkhu Mahānāma, encouraging and delighting them. He taught the Dharma concerning generosity, moral discipline, and rebirth in heaven.[83] He censured sensual desire as impure, defiled, and binding. He praised the pure bliss of renunciation. While still seated, the venerable ones became free of defilement and attained the purity of the Dharma eye. They saw the Dharma, attained the Dharma, and reached realization of the fruit. They then said to the Tathagata:
“We wish to go forth in the Tathagata’s Dharma and cultivate the holy life.”
The Buddha said:
“Come, bhikkhus! Within my Dharma, realize it for yourselves and cultivate the holy life, so as to bring the source of suffering to an end.”
The venerable ones then went forth and received full ordination. The bhikkhus Aśvajit and Mahānāma said to the Buddha:
“We wish to enter the city of Vārāṇasī to seek alms.”
The Buddha said:
“Bhikkhus, you should know the proper time.”
The venerable ones then rose from their seats, bowed with their heads at the Blessed One’s feet, donned their robes, took up their bowls, and entered the city of Vārāṇasī to seek alms.
At that time, the Blessed One taught the Dharma to Bhaddiya and Vappa, encouraging and delighting them.
He taught the Dharma concerning generosity, moral discipline, and rebirth in heaven. He censured sensual desire as impure, defiled, and binding. He praised the pure bliss of renunciation. While still seated, the venerable ones became free of defilement and [789a1] attained the purity of the Dharma eye. They saw the Dharma, attained the Dharma, and reached realization of the fruit. They then said to the Tathagata:
“We wish to go forth in the Tathagata’s Dharma and cultivate the holy life.”
The Buddha said:
“Come, bhikkhus! Within my Dharma, realize it for yourselves and cultivate the holy life, so as to bring the source of suffering to an end.”
The venerable ones then went forth and received full ordination. Bhaddiya and Vappa then said to the Buddha:
“We wish to enter the city of Vārāṇasī to seek alms.”
The Buddha said:
“Bhikkhus, you should know the proper time.”
Venerable Bhaddiya and Vappa then rose from their seats, bowed with their heads at the Blessed One’s feet, donned their robes, took up their bowls, and entered the city of Vārāṇasī to seek alms.
When the Blessed One taught the Dharma to three of them, two went to seek alms; the alms obtained by those two were sufficient for all six to eat. When the Blessed One taught the Dharma to two of the five, three went to seek alms; the alms obtained by those three were sufficient for all six to eat.
At that time, the Blessed One instructed and guided the five bhikkhus in turn, causing their minds to rejoice.
iii. Discourse on the Characteristic of Not-Self
After the meal, the Blessed One told the five bhikkhus:
“Form is not-self. If form were self, form would not deteriorate and age,[84] thereby causing the self to undergo suffering. If form were self, one would have mastery over it and could wish, ‘Let form be thus,’ or ‘Let form not be thus.’ Because form is not-self, form grows and changes, causing one to undergo suffering; nor can one obtain at will, ‘Let form be thus,’ or ‘Let form not be thus.’
“Feeling, perception, formations, and consciousness are likewise.
“What do you think, bhikkhus: Is form permanent or impermanent?”
The bhikkhus said to the Buddha:
“Venerable Blessed One, form is impermanent.”
The Buddha said:
“If form is impermanent, is it suffering or happiness?”
The bhikkhus said to the Buddha:
“Blessed One, form is suffering.”
The Buddha said:
“If form is impermanent and suffering, then it is subject to change. What do you think: Is form the self, is it that, is it that; or is the self form, is it that, is it that?”[85]
They replied:
“It is not so.”
“Feeling, perception, formations, and consciousness are likewise.
“Therefore, bhikkhus, all form—form past, future, or present; all form, whether internal or external, subtle or gross, good or bad, far or near—all form is not the self, is not that, is not the possession of that, and is not my possession. With wisdom, you should rightly contemplate it as it truly is.
“Feeling, perception, formations, and consciousness are likewise.
“Bhikkhus, after a noble disciple has contemplated in this way, he becomes disenchanted with form. Having become disenchanted, he is no longer attached. Being no longer attached, he is liberated. Once liberated, he knows that he is liberated and understands: ‘Birth has ended; the holy life has been established; what had to be done has been done; there will be no further rebirth.’
“Feeling, perception, formations, and consciousness are likewise.”
When the Blessed One taught this Dharma, the minds of the five bhikkhus were liberated from all defilements. They attained unobstructed liberation, and right knowledge arose.
At that time, there were six arhats in the world: the five disciples, together with the Tathagata, the Most Honored One, the Perfectly Awakened One, made six.
3. Yaśas
i. “Come, Bhikkhu”
At that time, the Blessed One was traveling through the country of Varanasi. There lived a young man of noble lineage named Yasa.[86] Since he was his parents’ only son, they cherished him dearly, caring for and watching over him without ever neglecting him. His parents had three seasonal palaces built for Yasa, where he might dwell according to the three seasons—spring, summer, and winter—and enjoy the five kinds of sensual pleasure.
The young man indulged himself in the five kinds of sensual pleasure to the utmost. Overcome by exhaustion, he fell asleep. When he awoke, he saw in the first palace the musical instruments that the courtesans had been holding cast about here and there in disorder. The women lay sprawled in confusion, resting their heads upon one another, their hair disheveled; some snored, some ground their teeth, and some muttered in their sleep. Seeing this, he was terrified, the hairs on his body stood on end, and a feeling of revulsion arose in him. He no longer had the slightest desire for such gatherings and lamented to himself: “What misery! What is there here worth desiring?”
He immediately left that palace and went to the middle palace. There he saw the halls and pavilions, together with the courtesans, in precisely the same condition as in the former place. Again he was doubly terrified; the hairs on his body stood on end, and a feeling of revulsion arose in him. He withdrew and had no wish to join them, lamenting to himself: “What misery! What is there worth desiring?” He immediately departed and went to the third palace. There too everything was as before. He was many times more terrified; the hairs on his body stood on end, and a feeling of revulsion arose in him. He withdrew and had no wish to join them, just as before.
The young nobleman then left the palace and came to the gate of the city of Thi-khu.[87] At that time, the deity guarding the gate of Thi-khu saw him approaching from afar and thought: “This young nobleman is coming because he surely wishes to have an audience with the Tathagata; there can be no other reason. I should open the gate and let him pass.” Having thought this, the deity immediately opened the city gate. Yasa left the city and went to the bank of the Vara River. Upon reaching the riverbank, he removed his golden sandals, waded across the Vara River, and came to the Deer Park, the dwelling place of the seers.
At that time, the Blessed One was walking in meditation in an open place. Seeing Yasa approaching from afar, he spread out a seat and sat down. As is the customary way of all Buddhas, a perfect halo radiated light everywhere. From afar, Yasa saw the Tathagata, whose appearance was upright and noble. Joy and reverence arose in his heart, and he approached the Blessed One and said:
“Now I am afflicted and have nowhere to take refuge. I beseech you to rescue and help me.”
The Buddha said to the young man:
“Come here! This place is unconditioned. This place is free from peril. This place is secure; here desire has been completely severed, forever stilled and unconditioned. Here craving is no more and has been utterly extinguished. This is nirvana.”
Yasa then bowed at the feet of the Blessed One and sat to one side. The Blessed One taught him the Dharma, exhorting and guiding him so that joy arose in his heart. He taught the Dharma of generosity, the Dharma of moral discipline, and the Dharma of rebirth in the heavens. He denounced sensual desire as impure and praised the pure bliss of renunciation. Then, while still seated, Yasa cast off all dust and defilement and attained the pure Dharma eye. He saw the Dharma, attained the Dharma, realized the Dharma, and personally reached the fruit of realization. He then said to the Buddha:
“I wish to cultivate the holy life in the Dharma of the Tathagata.”
The Buddha said:
“Come, bhikkhu! Within my Dharma, realize it for yourself and cultivate the holy life so as to bring the source of suffering to an end.” At that very moment, Yasa received full ordination.
At that time, the palace attendants and courtesans in the first palace awoke and searched for Yasa, but could not find him. They went to search in the middle palace, but he was not there either. They then went to search in the third palace, but he was not there. The palace attendants and courtesans then went to Yasa’s mother and reported:
“Madam, no one knows where Yasa has gone!”
Upon receiving this report, his mother immediately went to inform his father:
“We do not know where our beloved son is now!”
At that time, his father was bathing in the middle palace. When he heard the news, he hurriedly combed his hair and immediately ordered the people on either side:
“Block every road throughout the country of Varanasi.”
He himself went out through the gate of Thi-khu and came to the Vara River, where he found his son’s golden sandals left on the riverbank. The father thought: “My son must have crossed the river.” He followed the tracks across the river and continued all the way to the seers’ Deer Park.
ii. The Three Refuges
At that time, the Tathagata saw Yasa’s father approaching from afar and used his spiritual power so that Yasa’s father could see the Buddha but could not see his own son. The man approached the Buddha and asked:
“Great Sramana, have you seen my son, whose name is Yasa?”
The Buddha said:
“Sit down now; perhaps you will see your son.”
Yasa’s father thought: “This Great Sramana is truly extraordinary, for he offers me such reassuring words.” Yasa’s father then bowed with his head at the Buddha’s feet and sat to one side.
The Blessed One taught him the Dharma in due sequence, causing joy to arise in his heart. He denounced sensual desire as impure and praised the peace and happiness of liberation. Then, while still seated, Yasa’s father cast off all dust and defilement and attained the pure Dharma eye.
He saw the Dharma, attained the Dharma, realized the Dharma, and knew for himself[88] that he had reached the fruit of realization. He then said to the Buddha: “I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. I beseech the Blessed One to accept me as a lay disciple.
From this day until the end of my life, I shall abstain from killing living beings, and so forth, through abstaining from drinking intoxicants.” Thus Yasa’s father was the first lay disciple to undertake the Three Refuges.
While the Blessed One [790a1] was teaching the Dharma to Yasa’s father, Yasa brought all the outflows to an end; his mind opened, and he attained unobstructed knowledge and liberation. There were then seven arhats in the world: the six disciples, and the Buddha as the seventh. The Blessed One withdrew his spiritual power, enabling Yasa’s father to see his son seated not far from the Buddha. He immediately went to Yasa and said:
“Your mother is waiting for you. Having lost you and not knowing where you have gone, she is overwhelmed by sorrow and wishes to take her own life. You should return to visit your mother. Do not let her harm herself.”
Yasa then looked up at the Blessed One. The Blessed One said to Yasa’s father:
“A young man of good family has trained in wisdom and trained in the path, has entirely cast off dust and defilement, and has attained the pure Dharma eye. Having contemplated in this way, his mind has been liberated from the outflows. What do you think, householder? Once such a person has abandoned sensual desire, could he again draw near to sensual desire?”
He replied:
“No, he could not. Indeed, this young man of good family, Yasa, has trained in wisdom and trained in the path, has entirely cast off dust and defilement, and has attained the pure Dharma eye. Having contemplated in this way, his mind has been liberated from the outflows, and he will never again draw near to sensual desire as he did before while living the household life.
This young man of good family, Yasa, has now skillfully obtained great benefit. By training in wisdom and training in the path, he has attained the outflow-free liberation of mind, entirely cast off dust and defilement, and attained the purity of the Dharma eye. Having contemplated in this way, his mind has been liberated from the outflows.
I beseech the Blessed One to accept my invitation, together with Yasa and the attendant bhikkhu.”
The Blessed One silently accepted the invitation. Yasa, however, did not accept the personal invitation because the Blessed One had not yet permitted the acceptance of personal invitations. The Buddha said:
“From now on, I permit personal invitations to be accepted.”
There are two ways of extending an invitation: inviting the Sangha and having the Sangha appoint someone to attend, and extending an invitation to an individual.[89]
Knowing that the Tathagata had accepted his invitation through silence, Yasa’s father rose from his seat, bowed with his head at the Buddha’s feet, and then took his leave.
Upon returning home, he said to Yasa’s mother and his son’s wife:
“Do you now know? Yasa is presently living with the Great Sramana and cultivating the holy life. Today I have invited the Great Sramana, Yasa, and the attendant monk to receive a meal. Be mindful of the time and prepare everything that is needed.”
Yasa’s mother and wife immediately prepared all the necessary requisites and food, then went to invite the Buddha to come and receive the meal.
When the appointed time arrived, the Blessed One donned his robe and took up his bowl, with Yasa attending upon him, and together they went to the home of Yasa’s father and sat upon the seats prepared for them. Yasa’s mother and wife offered food and the necessary requisites to the Blessed One. When he had finished eating and his bowl had been cleared away, the two women arranged low seats and sat before the Blessed One. The Buddha expounded the wondrous Dharma to them in due sequence, causing them to give rise to joyful minds. While still seated, they became entirely free from the dust and defilements and attained the purity of the Dharma-eye. They saw the Dharma, attained the Dharma, and accomplished the Dharmas. They then addressed the Buddha, saying:
“Venerable Blessed One, from this day forward, we take refuge in the Buddha, the Dharma, and the Sangha. Please accept us as upasikas. From this day until the end of our lives, we shall abstain from killing living beings, up to and including abstaining from drinking intoxicants.”
Thus, the first women to undertake the Three Refuges and become upasikas were Yasa’s mother and wife. After the Blessed One had taught the Dharma to Yasa’s mother and wife, he rose from his seat and departed.
iii. The Friends
At one time, the Blessed One was traveling through the country of Varanasi. There were four men there who had been Yasa’s childhood friends. The first was named Vimala. The second was named Subahu. The third was named Purnajit. The fourth was named Gavampati.[90] When they heard that Yasa was cultivating the holy life with the Great Sramana, each thought: “This virtuous discipline is certainly not false, and the Sramana’s Dharma of cultivating the holy life is likewise not false. Why is this? Because it has caused this son of a noble family to accept it and train in the holy life according to it. Since that son of a noble family is cultivating the holy life in accordance with that virtuous discipline, we too should go to the Great Sramana and cultivate the holy life.”
The four friends then went to Yasa and said:
“Is the holy life you cultivate with the Great Sramana truly extraordinary?”
Yasa replied:
“The holy life cultivated with the Great Sramana is indeed exceedingly wondrous.”
The four friends said to Yasa:
“We too wish to go forth and cultivate the holy life with the Great Sramana.”
Yasa then led them to the Blessed One. He bowed with his head at the Blessed One’s feet, sat to one side, and said:
“These are four of my friends from Varanasi. They now wish to go forth and cultivate the holy life within the Tathagata’s teaching. May you compassionately permit my friends to go forth and cultivate the holy life.”
The Blessed One consented and expounded the supreme Dharma to them in due sequence. This supreme Dharma concerned generosity, moral discipline, and rebirth in the heavens; he censured sensual desire as impure, tainted, and binding, and praised the pure bliss of renunciation. At once, while still seated, they became free from the dust and defilements and attained the purity of the Dharma-eye. They saw the Dharma, attained the Dharma, and realized the fruit of attainment. They then addressed the Buddha:
“We wish to cultivate the holy life within the Tathagata’s teaching.”
The Buddha said:
“Come, bhikkhus! Abide in my Dharma, realize it for yourselves, and cultivate the holy life so as to bring the source of suffering to an end.” This was called going forth and receiving full ordination.
Having seen these things, the four contemplated them once more and immediately brought the taints to an end. Their minds attained liberation, and the knowledge of unobstructed liberation arose in them.
At that time, there were ten arhats in the world; together with the disciples, the Tathagata made eleven.
At that time, the Blessed One was traveling through the country of Varanasi. There were then fifty men who had been Yasa’s childhood friends and who lived outside the city. When they heard that Yasa was cultivating the holy life in the Dharma of the Great Sramana, they all thought: “The cultivation of the holy life within this discipline is not false. Why is this? Because a son of a noble family has cultivated the holy life in the Dharma of this Great Sramana. Since that son of a noble family has cultivated the holy life, should we not now go to the Sramana and cultivate the holy life as well?”
The fifty companions then all went to Yasa and asked:
“Is this the most excellent place? Is the cultivation of the holy life sublime?”
Yasa replied:
“This is indeed the most excellent place, and the cultivation of the holy life is also sublime.”
The fifty men all said to Yasa:
“We too wish to go forth and cultivate the holy life in the Dharma of the Great Sramana.”
Yasa led them to the Blessed One. He bowed with his head at the Blessed One’s feet, sat to one side, and said:
“Venerable Blessed One, these fifty companions of mine live outside the city of Varanasi. They now wish to go forth and cultivate the holy life within the Tathagata’s teaching. May the Blessed One compassionately permit them to go forth and cultivate the holy life.”
The Blessed One immediately permitted them and expounded the supreme Dharma to them in due sequence. He taught the Dharma concerning generosity, moral discipline, and rebirth in the heavens. He censured sensual desire as impure, tainted, and binding, and praised the pure bliss of renunciation. At once, while still seated, they became free from the dust and defilements and attained the purity of the Dharma-eye. They saw the Dharma, attained the Dharma, and realized the fruit of attainment. They then said:
“Venerable Blessed One, we wish to go forth and cultivate the holy life in the Tathagata’s Dharma.”
The Buddha taught:
“Come, bhikkhus! Abide in my Dharma, realize it for yourselves, and cultivate the holy life so as to bring the source of suffering to an end.” This was called receiving full ordination.
Having seen these things, they contemplated them once more and immediately brought the taints to an end. Their minds attained liberation, and the knowledge of unobstructed liberation arose in them. At that time, there were sixty arhat disciples in the world; together with the Tathagata, there were sixty-one.
At that time, the Blessed One was traveling through the country of Varanasi. A group of fifty companions came to Varanasi to attend a wedding there. They went sightseeing throughout the countryside beyond the city and gradually came to the Deer Park of the Seers.
From afar, the fifty men saw that the Blessed One’s appearance was upright, distinguished, and extraordinary. Joy arose in their minds, and they approached him, bowed with their heads at his feet, and sat to one side. The Blessed One expounded the supreme Dharma to them, causing joy to arise in their minds.
The supreme Dharma he taught concerned generosity, moral discipline, and the blessed reward of rebirth in the heavens. He censured sensual desire as impure, tainted, and binding, and praised the pure bliss of renunciation. At once, while still seated, they became free from the dust and defilements and attained the purity of the [791a1] Dharma-eye.
They saw the Dharma, attained the Dharma, and realized the fruit of attainment. They then said:
“Venerable Blessed One, we wish to go forth and cultivate the holy life within the Tathagata’s teaching.”
The Buddha taught:
“Come, bhikkhus! Abide in my Dharma, realize it for yourselves, and cultivate the holy life so as to bring the source of suffering to an end.” This was called receiving full ordination.
Having seen these things, they contemplated them once more and immediately brought the taints to an end. Their minds attained liberation, and the knowledge of unobstructed liberation arose in them.
At that time, there were one hundred and ten arhats in the world; together with the disciples, the Buddha made one hundred and eleven.
4. The Naga King Erakapatta
At that time, the Blessed One was traveling through the country of Varanasi. There was then the naga king Elapatra,[91] who, on the eighth, fourteenth, and fifteenth days of each month,[92] would leave his palace in the Ganges River, holding in his hands a golden bowl filled with silver grains and a silver bowl filled with golden grains. Accompanied by naga maidens, he recited the following verse:
What king is the greatest king?
What defilement equals defilement?
How may one become stainless?
What is a foolish person?
Who is swept away by the waters?
What attainment is called wisdom?
How does the stream cease to flow,
So that it is called liberation?
The naga king continued:
“Whoever can expound the meaning of this verse, I shall reward with the golden bowl filled with silver grains, the silver bowl filled with golden grains, and the naga maidens. I seek the Tathagata, the Fully and Perfectly Enlightened One.”
At that time, a very large crowd assembled. Some came to see the golden bowl with its silver grains and the silver bowl with its golden grains; some came to see the naga maidens; and some wished to discuss the meaning of the verse with the naga king.
At that time, there was a brahmin named Narada living near the city of Varanasi. He had few defilements, keen faculties, great wisdom, and intelligence. Narada left the city of Varanasi and went to the naga king, saying:
“I wish to explain the meaning of that verse.”
The naga king Elapatra addressed Narada and repeated the verse:
What king is the greatest king?
What defilement equals defilement?
How may one become stainless?
What is a foolish person?
Who is swept away by the waters?
What attainment is called wisdom?
How does the stream cease to flow,
So that it is called liberation?
The naga king said:
“Whoever can expound the meaning of this verse, I shall reward with the golden bowl filled with silver grains, the silver bowl filled with golden grains, and the naga maidens. I seek the Tathagata, the Fully and Perfectly Enlightened One.”
The brahmin Narada said to the naga king Elapatra:
“Seven days from now, I shall expound the meaning of this verse.”
The brahmin Narada memorized and recited the verse, then returned to the city of Varanasi. He thought, “Which accomplished and virtuous ascetic or brahmin here might I ask about the meaning of this verse?” The brahmin then thought, “Purana Kassapa[93] is foremost among the people and is a teacher of men. Everyone honors him, and his fame is widespread. His knowledge is like the ocean, and many people make offerings to him. Should I now ask him the meaning of this verse?”
The brahmin Narada then went to Kassapa and asked him the meaning of the verse. After hearing the verse, Purana Kassapa truly did not know its meaning and therefore could not answer. He knitted his brows, glared, spoke in a fierce voice, the veins in his neck bulging as anger blazed within him.
The brahmin immediately departed and thought, “Where shall I go to find an ascetic or brahmin whom I can ask about the meaning of this verse?” While traveling along the road, the brahmin thought again, “Makkhali Gosala, Ajita Kesakambala, Pakudha Kaccayana, Sanjaya Belatthaputta, and Nigantha Nataputta are now teachers among the people. Everyone honors them; they are known both near and far; their knowledge is like the ocean; and many people make offerings to them.
I should now go to them and ask the meaning of this verse.”
The brahmin Narada then went to Makkhali Gosala and, successively, to Nigantha Nataputta, reciting this verse to them. After hearing it, each truly did not know its meaning and therefore could not answer. Each knitted his brows, glared, spoke in a fierce voice, the veins in his neck bulging as anger blazed within him.
The brahmin immediately departed and thought, “Where shall I go to find an ascetic or brahmin whom I can ask about the meaning of this verse?” The brahmin further thought, “The great ascetic Gautama is a teacher of the great assembly. Everyone honors him, and his fame has spread everywhere. His knowledge is as vast as the ocean, and many people make offerings to him.
I should now go to him and ask the meaning of this verse.” But then the brahmin thought again, “Those ascetics and brahmins are advanced in years and have long since gone forth, yet even they could not explain this verse. How much less could the ascetic Gautama, who is still young and has only recently gone forth, explain it?” Nevertheless, the brahmin reconsidered: “Although one may be young and youthful, one must not be disparaged.
There are young people who go forth, study the Way, attain arhatship, and freely exercise spiritual powers. I should now go to him and ask the meaning of this verse.”
The brahmin Narada then left the city of Varanasi and went to the Deer Park, the dwelling place of the seers. He raised his hand in greeting to the Tathagata. After they had exchanged courteous inquiries, he sat to one side and said to the Blessed One:
“There is something I wish to ask. Will the ascetic Gautama permit me to ask it?”
The Buddha said:
“Brahmin, ask whatever you wish to ask.”
Narada then thought, “Those other ascetics and brahmins did not possess such a countenance. They were not open and gracious toward me. They did not say, ‘Ask whatever you wish.’ This ascetic Gautama is truly extraordinary and rare.”
The brahmin then recited the verse:
What king is the greatest king?
What defilement equals defilement?
How may one become stainless?
What is a foolish person?
Who is swept away by the waters?
What attainment is called wisdom?
How does the stream cease to flow,
So that it is called liberation?
The Blessed One replied to the brahmin Narada in verse:
The sixth[94] is the greatest king.
Defilement equals defilement.[95]
Being undefiled, one is stainless.
The defiled person is a fool.
The fool is swept away by the waters.
One skilled in cessation is wise.
One skilled in relinquishing every stream,
From the heavens down through the world,
Does not unite with any stream,
And is not deluded by death.
One who can take mindfulness as master
Is liberated from every stream.
When Narada heard the Tathagata speak this verse, he memorized and recited it. He then rose from his seat, bowed reverently at the feet of the Blessed One, circumambulated him three times, and returned to the city of Varanasi.
Seven days later, the naga king Elapatra left the naga palace, accompanied by the naga maidens and bearing a golden bowl filled with silver grains and a silver bowl filled with golden grains. He came forth and recited this verse:
What king is the greatest king?
What defilement equals defilement?
How may one become stainless?
What is a foolish person?
Who is swept away by the waters?
What attainment is called wisdom?
How does the stream cease to flow,
So that it is called liberation?
The naga king said:
“Whoever can expound the meaning of this verse, I shall reward with the golden bowl filled with [792a1] silver grains, the silver bowl filled with golden grains, and the naga maidens. I do this because I wish to seek the Unsurpassed, True, and Fully and Perfectly Enlightened One.”
At that time, many people assembled. Some came to see the golden bowl filled with silver grains or the silver bowl filled with golden grains; some came to see the naga maidens; and some came to hear the brahmin Narada explain the meaning of the verse.
The brahmin Narada left the city of Varanasi and went to the naga palace of the naga king Elapatra. He said to the naga king:
“I shall analyze and explain for you each line of that verse, one by one.”
The naga king then addressed Narada and recited the verse:
What king is the greatest king?
What defilement equals defilement?
How may one become stainless?
What is a foolish person?
Who is swept away by the waters?
What attainment is called wisdom?
How does the stream cease to flow,
So that it is called liberation?
Narada replied to the naga king in verse:
The sixth is the greatest king.
Defilement equals defilement.
Being undefiled, one is stainless.
The defiled person is a fool.
The fool is swept away by the waters.
One skilled in cessation is wise.
One skilled in relinquishing every stream,
From the heavens down through the world,
Does not unite with any stream,
And is not deluded by death.
Or take mindfulness as their guide.
All the streams are liberated.
At that time, the dragon king Elapatra asked the brahmin:
“Do you yourself possess sufficient wisdom to utter this verse, or did you hear it from some ascetic or brahmin and then repeat it?”
The brahmin replied to the dragon king:
“I do not possess sufficient wisdom to utter it. I merely heard it from the Sakyan ascetic Gautama, who went forth to cultivate the Way and attained unsurpassed true and perfect enlightenment, and then repeated it.”
The dragon king immediately thought, “Has the Tathagata Shakyamuni, the Supremely Honored One, the Perfectly Enlightened One, appeared in the world? Has he appeared in the world?”
The dragon king then asked the brahmin:
“Where is the Tathagata now?”
The brahmin said:
“He is now nearby, in the Deer Park of the Seers.”
The dragon king said to Narada:
“Will you come with me to pay homage to the Tathagata, the Supremely Honored One, the Perfectly Enlightened One?”
Then Narada and the dragon king, accompanied by eighty-four thousand followers, went to the Deer Park of the Seers. They gathered all around the Blessed One, paid homage at his feet, and stood to one side. Narada exchanged greetings with him and then sat down to one side.
Among the eighty-four thousand followers, some paid homage at the Tathagata’s feet and stood to one side; some raised a clenched hand in salutation, exchanged greetings, and sat down to one side; some announced their names and family names to the Tathagata and sat down to one side; some joined their palms and gazed upon the Tathagata, then sat down to one side; and some remained silent without speaking and sat down to one side.
When the eighty-four thousand followers had settled into their seats, the Blessed One gradually expounded the supreme Dharma for them, causing them to arouse joyful minds. He taught the Dharma concerning generosity, moral discipline, and rebirth in the heavens. He censured sensual desire as impure, defiled, and binding. He praised the pure bliss of renunciation. At that time, while still seated, Narada and the eighty-four thousand followers were cleansed of all dust and defilement and attained the purity of the Dharma eye. They saw the Dharma, attained the Dharma, and realized its fruit. They then approached and said to the Buddha:
“From this day forward, we take refuge in the Buddha, the Dharma, and the Sangha. We beseech the Blessed One to permit us to become lay disciples who, for the rest of our lives, will refrain from killing living beings, up to and including refraining from drinking intoxicants.”
At that time, the dragon king Elapatra wept sorrowfully and could not restrain his tears. Then he again became joyful and elated. Narada asked the dragon king:
“Why are you weeping sorrowfully? Are you weeping because you regret losing the golden bowl filled with silver grain, the silver bowl filled with golden grain, and the various dragon maidens?”
The dragon king said:
“I am not weeping sorrowfully because of those things. Narada, you should know that if you now desire the golden bowl filled with silver grain and the silver bowl filled with golden grain, you may simply take them without hesitation. If you desire a kshatriya woman, a brahmin woman, a householder’s daughter, or an artisan woman in the city of Varanasi, I will also cause her to be given to you. Why is that? Narada, it is because you cannot be united with a dragon maiden.”
Narada replied to the dragon king:
“I have no need of the golden bowl filled with silver grain or the silver bowl filled with golden grain. Nor do I need a dragon maiden. I now desire only to cultivate the holy life within the Tathagata’s teaching.”
The brahmin Narada had seen the Dharma, attained the Dharma, and fulfilled the Dharmas; he personally knew[96] that he had realized the fruit. He immediately said to the Buddha:
“Blessed One, I now wish to go forth and cultivate the holy life within the Tathagata’s teaching.”
The Buddha said:
“Come, bhikkhu! Dwell within my Dharma, realize it for yourself, and cultivate the holy life so as to bring the source of suffering to an end.” This was called receiving full ordination.
Having seen as before and then contemplated once more, his mind was liberated from the defilements, and the unobstructed knowledge of liberation arose. At that time, there were one hundred and eleven arhats in the world. Together with the Buddha, there were one hundred and twelve.
The Blessed One then asked the dragon king:
“Why did you weep sorrowfully, unable to restrain yourself?”
The dragon king said to the Buddha:
“Most revered Blessed One, I recalled that long ago, when the Buddha Kashyapa appeared in the world, I cultivated the holy life but violated the precepts and damaged a leaf of the elapatra tree.[97] Consequently, I received this karmic retribution. Blessed One, because of this karmic retribution, I was born among the long-lived dragons. Only after the Tathagata enters nirvana and the true Dharma has completely disappeared will I be able to relinquish this dragon body. I have lost both benefits and am unable to cultivate the holy life. Therefore, I wept sorrowfully and could not restrain myself.”
The Blessed One then asked the dragon king:
“For what reason did you then become joyful?”
The dragon king replied:
“I myself heard the Buddha Kashyapa say, ‘In the future, a Buddha named Shakyamuni will appear in the world, a Tathagata, a Supremely Honored One, a Perfectly Enlightened One.’ What I have seen today is true and real, without the slightest difference. I thought, ‘This is unprecedented. The Tathagata’s vision and wisdom accord with reality and are without duality.’ For this reason, I became joyful and elated and could not restrain myself.”
The Buddha told the dragon king:
“You should now take refuge in the Buddha, the Dharma, and the Sangha.”
The dragon king replied:
“I now take refuge in the Buddha, the Dharma, and the Sangha.”
Thus, among animals, the dragon king Elapatra was the first to receive the three refuges. The Blessed One addressed the bhikkhus in verse:
I have torn apart every snare
In the heavens and in the world;
You too must tear them all apart
In the heavens and in the world.[98]
At that time, Mara Papiyan addressed the Blessed One in verse:
You are bound by many snares
In the heavens and in the world;
Bound by snares of every kind,
Ascetic, you cannot escape.
The Blessed One also replied to Papiyan in verse:
I have escaped from everything
In the heavens and in the world.
Freed from each and every snare,
I have now defeated you.
Papiyan again replied to the Buddha in verse:
Within you there are fetters;
The mind’s activities abide therein.
Therefore, it follows after you;
Ascetic, you cannot escape.
The Blessed One again replied in verse:
The world has five sensual desires.
Mind-consciousness is the sixth.
[793a1] Within them, I am free from desire.
I have defeated you.
At that time, Mara Papiyan thought, “The Tathagata has fully understood my thoughts; he knows everything.” Thus, filled with sorrow and displeasure, he concealed himself and returned to his own abode.
The Blessed One then spoke this verse to the bhikkhus:
I have now torn apart every snare
In the heavens and in the world.
You too must tear them all apart
In the heavens and in the world.
The Buddha told the bhikkhus:
“Go forth and journey throughout the world. Two of you should not travel together. I now wish to go to the general’s village at Uruvela to teach the Dharma.”
The bhikkhus replied:
“Yes, Blessed One.”
III. ORDINATION BY AN ACT OF THE SANGHA
1. The Initial Establishment of the Procedure
i. Receiving Ordination Through the Threefold Formula
Obeying the Blessed One’s instruction, the bhikkhus traveled among the people and taught the Dharma. At that time, some who heard the Dharma gave rise to faith and wished to receive full ordination. The bhikkhus led those who wished to receive full ordination to the Tathagata. Before reaching their destination, however, they lost their faith along the way and therefore did not receive full ordination. The bhikkhus reported this matter to the Buddha. The Buddha instructed:
“From this day forward, I permit you to directly allow people to go forth and receive full ordination. Those who wish to receive full ordination should be instructed as follows: have them shave off their hair and beard, don the kasaya robe, remove their footwear, kneel with the right knee touching the ground, and join their palms. Instruct them to say as follows:
“My name is ... I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha. I request to go forth in the teaching of the Tathagata. The Tathagata, the Perfectly True One, the Fully and Rightly Awakened One, is my Blessed One.”
A second and a third time he spoke likewise. Then he continued:
“My name is ... I have taken refuge in the Buddha, I have taken refuge in the Dharma, I have taken refuge in the Sangha. I request to go forth in the teaching of the Tathagata. The Tathagata, the Perfectly True One, the Fully and Rightly Awakened One, is my Blessed One.”
A second and a third time he spoke likewise.
The Buddha said:
“From now on, I permit the recitation of these three statements[99] to constitute receiving full ordination.”
ii. Bhaddavaggiya
At one time, the Blessed One was staying in the Kappa Grove[100] at Uruvela. At that time, there were the Uruvela Bhaddavaggiyas,[101] a company of fifty men, who brought women to that grove and amused themselves together. Among those companions, one man had no wife, so he hired a courtesan and brought her along for their amusement. This courtesan stole his possessions and fled, and no one knew where she had gone. When the group learned that their companion’s possessions had been stolen, they searched throughout the grove for the courtesan. From afar, they saw the Tathagata, handsome in appearance and with his faculties serene and composed. Their hearts filled with joy, they approached the Blessed One and asked:
“Great Sramana, have you seen a woman come this way?”
The Buddha said:
“Young gentlemen, whose sons are you? What woman are you seeking?”
They replied:
“Great Sramana, you should know that the Uruvela Bhaddavaggiyas, a company of fifty companions, were amusing themselves with women in this grove. One of our companions had no wife, so he hired a courtesan and brought her along for our amusement. That courtesan stole his possessions and fled, and we do not know where she has gone. As his companions, we have now come here to search for that courtesan.”
The Buddha said:
“What do you think, young gentlemen: should you seek yourselves,[102] or should you seek the woman?”
They replied:
“We should seek ourselves rather than seek the woman.”
The Buddha told them:
“Young gentlemen, sit down here. I shall teach you the Dharma.”
The young gentlemen then bowed reverently at the feet of the Blessed One and sat to one side. The Blessed One taught them the supreme Dharma, causing their hearts to fill with joy. He taught the Dharma concerning generosity, moral discipline, and rebirth in the heavens. He denounced sensual desire as impure, tainted, and binding. He praised the pure bliss of renunciation. While still seated there, the young gentlemen became free from dust and defilement and attained the purity of the Dharma-eye. They saw the Dharma, attained the Dharma, and realized its fruit. They then approached the Buddha and said:
“Blessed One, we now wish to go forth and cultivate the holy life in the teaching of the Tathagata.”
The Buddha said:
“Come, bhiksus! Dwell within my Dharma, realize it for yourselves, and cultivate the holy life so as to bring the source of suffering completely to an end.” This was called receiving full ordination.
iii. Uruvela Kasyapa
At one time, the Blessed One was traveling through Uruvela. At Uruvela[103] there lived a brahmin named Uruvela Kasyapa.[104] He was the eminent teacher of five hundred matted-hair brahmins.[105] The people of the countries of Anga[106] and Magadha all proclaimed him to be an arhat. The Blessed One went to Uruvela Kasyapa and said:
“I would like to spend one night in this dwelling.[107] May I?”
Uruvela Kasyapa replied:
“You may. There is no impediment. However, an exceedingly vicious venomous naga lives in that dwelling. I fear it might harm you.”
The Buddha said:
“That does not matter. So long as you consent, the venomous naga will not harm me.”
Kasyapa replied:
“This dwelling is spacious. You may stay as you please.”
The Blessed One then entered the stone chamber, spread out his own sitting mat, sat cross-legged, held his body upright, and established right mindfulness. When the venomous naga saw the Tathagata sitting silently, it emitted clouds of smoke. The Tathagata also emitted clouds of smoke. When the naga saw the Tathagata emitting clouds of smoke, it then spewed forth fire. The Tathagata also emitted fire.
The stone chamber was then filled with smoke and flames. Seeing the fire and smoke in the stone chamber from afar, Kasyapa thought, “The Sramana Gautama is exceedingly handsome. What a pity that he has been harmed by the venomous naga. There can be no doubt of it.”
The Blessed One then thought, “I shall now seize this venomous naga and subdue it without injuring its body.” The Tathagata immediately used his spiritual power to subdue the venomous naga without injuring its body. The smoke and fire issuing from the naga’s body gradually diminished. From the Tathagata’s body streamed countless rays of blue, yellow, red, white, lapis lazuli, and crystal light. Having subdued the venomous naga, the Tathagata placed it in his alms bowl. Early the next morning, he brought it to Uruvela Kasyapa and said:
“Do you wish to know? I have subdued the venomous naga of which you spoke. It is now contained in this bowl.”
Kasyapa thought, “The Sramana Gautama possesses great majestic virtue and mastery of spiritual powers. Thus he was able to subdue this venomous naga without being harmed by it. Although the Sramana Gautama has attained mastery of spiritual powers, his realization of arhatship does not equal my realization of arhatship.”[108]
Kasyapa said:
“Great Sramana, you may spend the night here, and I shall provide you with food.”
The Buddha told Kasyapa:
“If you personally inform me when the time has come, I shall accept your invitation.”
Kasyapa said:
“Great Sramana, please stay here for the night. I shall come to inform you when it is time.”
After the Tathagata had eaten at Kasyapa’s dwelling, he returned to spend the night in the stone chamber. In the stillness of that night, the Blessed One entered the samadhi of fiery radiance, causing the stone chamber to blaze with light. During the night, Kasyapa awoke and saw the stone chamber radiating the brilliant light of fire. He thought, “This Great Sramana is exceedingly handsome, but now, while spending the night in this stone chamber, he has been consumed by fire.” Kasyapa immediately led his followers to stand around the stone chamber.
The next morning, Kasyapa said to the Buddha:
“The time has come. Please come and eat.”[109]
He further asked:
“Great Sramana, why was there such a great blaze of light last night?”
The Buddha said:
“Last night, I entered the samadhi of fiery radiance, and so the stone chamber shone with brilliant light.”
Kasyapa thought, “This Great Sramana possesses great majestic spiritual power. In the stillness of the night, he entered the samadhi of fiery radiance and illuminated the stone chamber. Although the Sramana Gautama has attained arhatship, his attainment of arhatship does not equal mine.” After the Blessed One had eaten at Kasyapa’s dwelling, he went to a forest and spent the night there.
The next morning, Kasyapa approached the Blessed One and said:
“The time has come. Please come and eat.”
The Buddha said:
“You go ahead. I shall come afterward.”
The Blessed One told Kasyapa to go ahead, and then he went to the jambu tree. It was called Jambudvipa because a jambu tree grew there.[110] The Tathagata went there, picked a jambu fruit,[111] and arrived at Kasyapa’s dwelling before him, taking his seat upon the prepared seat. When Kasyapa arrived afterward and saw that the Buddha was already seated there, he asked:
“Great Sramana, [794a1] you told me to go ahead. How did you arrive before me?”
The Buddha told Kasyapa:
“I told you to go ahead, and then I went to Jambudvipa, picked a jambu fruit, arrived here before you, and sat down. This jambu fruit is beautiful in color, fragrant, and delicious. You may eat it.”
Kasyapa said:
“No, no, Great Sramana! Your doing this is already an offering to me. Great Sramana, please eat it yourself. This is a fruit that the Great Sramana should eat.”
Kassapa thought: “This Great Shramana possesses mastery of spiritual powers. Yet he has not attained arhatship as I have attained arhatship.”
After the Blessed One had taken his meal at Kassapa’s dwelling, he returned to stay in the former grove. In the morning, Kassapa went to the Buddha and said:
“The time has come. Please come and take your meal.”
The Buddha said:
“Kassapa, go on ahead. I will come afterward.”
Having spoken thus to Kassapa, the Blessed One went to Jambudvipa. Not far from there stood a haritaki tree. He picked a haritaki fruit, then arrived before Kassapa and sat down upon the prepared seat. When Kassapa arrived afterward and saw that the Buddha was already seated there, he asked:
“The Great Shramana told me to go on ahead; how is it that the Great Shramana arrived before me?”
The Buddha said to Kassapa:
“I told you to go on ahead, and then I went to Jambudvipa. Not far from there stood a haritaki tree. I went and picked a haritaki fruit, and only then came here. This haritaki fruit is beautiful in color, fragrant, and delicious. You may take it and eat it.”
Kassapa said:
“No, no, Great Shramana! By doing this, you have already made an offering to me. Great Shramana, please eat it yourself. This is a fruit that the Great Shramana should eat.”
Kassapa thought: “This Great Shramana possesses mastery of spiritual powers. Yet he has not attained arhatship as I have attained arhatship.”
After the Blessed One had taken his meal at Kassapa’s dwelling, he returned to stay in the former grove. In the morning, Kassapa went to the Buddha and said:
“The time has come. Please come and take your meal.”
The Buddha said:
“Kassapa, go on ahead. I will come afterward.”
Having spoken thus to Kassapa, the Blessed One journeyed northward to Uttarakuru,[112] obtained naturally grown eight-grained rice,[113] then arrived before Kassapa and sat down upon the prepared seat. When Kassapa arrived afterward and saw that the Buddha was already seated there, he asked:
“The Great Shramana told me to go on ahead; how is it that the Great Shramana arrived before me?”
The Buddha said to Kassapa:
“I told you to go on ahead, and then I journeyed northward to Uttarakuru, obtained naturally grown eight-branched rice, and only then returned and sat here. This rice is beautiful in color, fragrant, and delicious. You may take it and eat it.”
Kassapa said:
“No, no, Great Shramana! By doing this, you have already made an offering to me. Great Shramana, please eat it yourself. This is rice that the Great Shramana should eat.”
Kassapa thought: “This Great Shramana possesses mastery of spiritual powers. Yet he has not attained arhatship as I have attained arhatship.”
After the Blessed One had taken his meal at Kassapa’s dwelling, he returned to stay in the former grove. In the morning, Kassapa went to the Buddha and said:
“The time has come. Please come and take your meal.”
The Buddha said:
“Kassapa, go on ahead. I will come afterward.”
Having spoken thus to Kassapa, the Blessed One ascended to the Heaven of the Thirty-Three and obtained a mandārava flower. He then arrived before Kassapa and sat down upon the prepared seat. When Kassapa arrived afterward and saw that the Buddha was already seated there, he asked:
“The Great Shramana told me to go on ahead; how is it that the Great Shramana arrived before me?”
The Buddha said to Kassapa:
“I told you to go on ahead, and then I ascended to the Heaven of the Thirty-Three and obtained a mandārava flower.[114] Only then did I return and sit here. This flower is beautiful in color and richly fragrant. If you need it, you may take and use it.”
Kassapa said:
“No, no, Great Shramana! By doing this, you have already made an offering to me. Great Shramana, please use it yourself.”
Kassapa thought: “This Great Shramana possesses mastery of spiritual powers. Yet he has not attained arhatship as I have attained arhatship.”
After the Blessed One had taken his meal at Kassapa’s dwelling, he returned to the former grove to spend the night. That night, the Four Heavenly Kings brought offerings to the Blessed One in order to make offerings and hear the Dharma. In the darkness of night, they emitted light that illuminated the four directions like a great dome of fire. With palms joined, they reverently bowed at the feet of the Blessed One and then stood before him. At that time, Kassapa awoke and saw a great light in the grove, illuminating the four directions like a vast dome of fire. In the morning, he went to the Blessed One and said:
“The time has come. Please come and take your meal.”
He then asked:
“Great Shramana, why was there such a great light last night, illuminating the four directions like a vast, blazing dome of fire?”
The Buddha said to Kassapa:
“Last night, the Four Heavenly Kings brought offerings to me in order to make offerings and hear the Dharma. They emitted light that illuminated the four directions; it was not fire.”
Kassapa thought: “How marvelous! How extraordinary! This Great Shramana possesses great spiritual power, causing the Four Heavenly Kings to come and hear the Dharma. The Great Shramana possesses great mastery of spiritual powers. Yet he has not attained arhatship as I have attained arhatship.”
After the Blessed One had finished taking his meal at Kassapa’s dwelling, he returned to the former grove. At that time, Shakra, Lord of the Devas,[115] brought offerings in order to make offerings and hear the Dharma. In the darkness of night, he emitted a great light that illuminated the four directions like a vast, blazing dome of fire. It surpassed the previous light and was pure and without blemish. With palms joined, he reverently bowed to the Tathagata and then stood before him to hear the Dharma. During the night, Kassapa awoke and saw a light illuminating the four directions, surpassing the light of the previous night, pure and without blemish. In the morning, he went to the Blessed One and said:
“The time has come. Please come and take your meal.”
He then asked:
“Great Shramana, why was there a light last night illuminating the four directions like a vast, blazing dome of fire, surpassing the light of the previous night, pure and without blemish? From where did that light come?”[116]
Notes:
[59] Vin. i.5: Brahmā Sahampati, lord of the Sahā world.
[60] Cf. Vin. i. 6: pāturahosi magadhesu pubbe, dhammo asuddho samalehi cintito, “Formerly, among the people of Magadha, an impure doctrine appeared, conceived with defilement.” The commentary says that “defilement” here refers to the group of Six Heretical Teachers.
[61] Bất vi nhiễu cố thuyết ...不為嬈故 說. Understood according to ordinary syntax: “He did not teach for the sake of causing disturbance.” However, the word order in this translation is inverted, so it should be understood as: vi nhiễu cố bất thuyết...vi diệu pháp, “Because it would be troublesome (= wearisome), I did not teach the sublime Dharma.” Compare the Pali, Vin. i. 7 (Cf. D. ii. 39, M. i. 169): vihiṃsasaññī paguṇaṃ na bhāsiṃ dhammaṃ paṇītaṃ... “Because I perceived it as vexatious, I did not expound the sublime Dharma.”
[62] A-lan-ca-lan 阿蘭迦蘭. In the passages above, it is transliterated A-lam-ca-lam.
[63] The brahmin Ưu-đà-da 優陀耶梵志. Pali: Upaka ājīvaka, Upaka, a heterodox ascetic of wrong livelihood.
[64] Drum of ambrosia 甘露鼓. Pali: amatadundubhi, the drum of the Deathless.
[65] In the Pali version (Vin. i. 8), Upaka says: arahosi anantajino’ti, “You are worthy of being the infinite Victor.”
[66] The Pali version reads: jitā me, “I am one who has conquered.”
[67] The original Chinese reads: xưng danh nhữ Như lai 稱名汝如來. Pali (Vin. i. 9): nāmena ca āvusovādena samudācaranti. They addressed the Buddha by name and with the term “friend” (“venerable friend”).
[68] Nhị biên 二邊; refers to the two extremes.
[69] Niết-bàn hành 涅槃行; Pali (Vin. i. 10): nibbānāya saṃvattati, leads to nirvana.
[70] Pali: abhiññāya, for the realization of higher knowledge.
[71] The Noble Eightfold Path should not be understood as eight right paths, but as a path comprising eight right factors. Pali: aṭṭhaṅgiko maggo, the path with eight factors; or ariyo aṭṭhaṅgiko maggo, the Noble Path with eight factors.
[72] This Chinese version does not contain “right intention,” but substitutes “right conduct.”
[73] The Chinese text lacks a transitional passage.
[74] Ngũ thạnh ấm khổ 五盛陰苦. Pali: pañcupādānakkhandā dukkhā, the five aggregates subject to clinging are suffering.
[75] “Craving is born from former existence” 緣愛本所生. Taṇhā ponobhavikā: craving accompanied by thirst for future existence. However, the Chinese text reads (erroneously): taṇhā pubbabhavikā, craving associated with prior existence. Nevertheless, the Vietnamese translation provisionally follows the Chinese closely.
[76] Pali: nandīrāgasahagatā tatratatrabhinandinī, (craving) accompanied by delight and lust, yearning for (rebirth) here or there. The Pali adds: (…) seyyathidaṃ kāmataṇhā bhavataṇhā vibhavataṇhā—namely, craving for sensual pleasure, craving for existence, and craving for nonexistence.
[77] Dispassion, cessation, relinquishment, escape, liberation, complete exhaustion, and coming to rest: all these terms are synonymous with the cessation of craving. Compare the Pali: asesavirāganirodho, cāgo, paṭinissago, mutti,…, complete dispassion and cessation (with regard to craving), abandonment, release, and liberation (from craving).
[78] Chinese: “having no nest or cave” 無有樔窟. Pali: anālayo, no longer retaining any attachment. See note 46 above.
[79] Compare the Pali: …pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ…, paññā…, vijjā…, āloko udapādi. (The Noble Truth) caused the eye to arise for seeing the Dharma never heard before; caused knowledge to arise, wisdom to arise, true understanding to arise, and light to arise to illuminate phenomena never heard before.
[80] This means attaining the first fruit, stream-entry.
[81] Kiều-trần-như 憍陳如 (Pali: Koṇḍañña; Skt. Kauṇḍinya) is his actual name. A-nhã 阿若 is a transliteration of añña (Pali) or ajña (Skt.), deriving from the Buddha’s commendation (Pali, Vin. i. 12): aññasi vata, bho koṇḍañño, aññasi vata, bho koṇḍañño, “Indeed, you have understood, Koṇḍañña.”
[82] “Come, bhikkhu” 來比丘 (Pali: ehi bhikkhu); the Vinaya Piṭaka says that this was the first conferral of full ordination and the first attainment of the status of a bhikkhu. Bhikkhus directly given full ordination by the Buddha are said to have received it through the words “Come, bhikkhu” (ehi-bhikkhu-upasampada).
[83] Giving, observing the precepts, and rebirth in heaven are the three principal practices of laypeople before they cultivate the Four Noble Truths. With the addition of recollection of the Buddha, Dharma, and Sangha, they become the Six Recollections of laypeople.
[84] The original Chinese reads: “does not increase” 不增益; in the passages below: “(does not) grow” 增長. Compare the Pali: (…) nayidaṃ rūpaṃ ābādhāya saṃvatteyya, “(If…) this form would not lead to affliction.” The Chinese text perhaps understood saṃvatteyya (Skt. saṃvarteya) to mean “increase” rather than “give rise to” or “lead to.” Here the Chinese text has intentionally been translated closely.
[85] The Chinese is obscure: “form is self, is that, is that; form is self, is that, is that” 色是我是彼是彼色 是我是彼是彼. Compare the Pali, ibid.: etaṃ mama esohamasmi eso me attā, “This is mine; I am this; this is my self.”
[86] Da-thâu-già 耶輸伽; also Da-xá. Pali: Yasa, the son of a very wealthy merchant. Vin. i. 15ff.
[87] Thi-khư city 尸佉城. Perhaps Skt. śikhi-diś, the southeastern corner of the city.
[88] “Personally examine” 自審; there is an error in the Chinese text. It should perhaps be: “personally know” 自知. See note 95 below.
[89] Invitation according to order in the Sangha 僧次請, and individual invitation 別請.
[90] The four friends of Yasa: Vô Cấu 無垢, Thiện Tý 善臂, Mãn Nguyện 滿願, and Già-phạm-bà-đề 伽梵婆提. Pali: Vimala, Subāhu, Puṇṇaji, and Gavampati.
[91] The nāga king Y-la-bát-la 伊羅缽羅龍王. Skt.: Elāpatra (Pali: Erāpatha). The Mahāprajñāpāramitā-śāstra, T2525n1509, p. 242c18: the nāga king Y-la-bát-đa-la 伊羅缽多羅. The story is told in detail in the Mūlasarvāstivāda Vinaya Kṣudrakavastu 21 (T24n1451, p. 303a06): the nāga Hê-la-bát 醯羅缽龍.
[92] Here the month is reckoned as having fifteen days. If reckoned as having thirty days, the twenty-third, twenty-ninth, and thirtieth days are added.
[93] The six non-Buddhist teachers: Bất-lan Ca-diếp 不蘭迦葉 (Pali: Pūraṇo Kassapo), Mạt-khư-lê-cù-xa-li 末佉梨劬奢離 (Pali: Makkhali-Gosāla), A-di-đầu-sí-sá-khâm-bà-la 阿夷頭翅舍欽婆羅 (Pali: Ajito Kesa-kambalo), Mâu-đề-xỉ Bà-hưu-ca-chiên-diên 牟提侈婆休迦栴延 (Pali: Pakudho Kaccāyano), San-nhã-tỳ-la-tra-tử 訕若毘羅吒子 (Pali: Sañjayo Belaṭṭhi-putto), and Ni-kiền Tử 尼揵子 (Pali: Nigaṇṭho Nāta-putto).
[94] “The sixth” 第六; this refers to mind-consciousness.
[95] The previously cited Mūlasarvāstivāda Vinaya Kṣudrakavastu states: “Attachment arises in relation to what is defiled.”
[96] “Personally know” 自知. One who has attained the fruit of stream-entry cannot know it by oneself, but must receive a prediction from the Buddha. The Chinese text may contain an error. Or was this perhaps the view of the Dharmaguptakas?
[97] Y-la-bát 伊羅缽. Skt. elā-pattra, the leaf of the elā tree, a type of cardamom or patchouli.
[98] This series of verses appears in Pali, Vin. i. 21.
[99] Chinese: “three utterances”; this refers to the Three Refuges. Pali, Mahāvagga, Vin. i. 22: anujānāmi, bhikkhave, imehi tīhi saraṇagamanehi pabbajjaṃ upasampadan ti, “Bhikkhus, I permit going forth and full ordination through these three acts of taking refuge.” The Chinese translation of the Three Refuges does not provide the full three sentences according to the formula, making the meaning of “three utterances” obscure. In the Pali text, each refuge is a spoken sentence.
[100] Kiếp-ba Grove 劫波園. Mahāvagga, Vin. i. 23: aññataro vanasaṇḍo, a certain dense woodland; it is explained in Jātaka i. 82 as the kappāsiya forest, a forest of silk-cotton trees.
[101] Bạt-đà-la-bạt-đề 跋陀羅跋提. Pali: Bhaddavaggiyā; this is not the proper name of an individual but designates a group of people. According to the Mahāvagga, Vin. i. 23, this group consisted of thirty men who were royal princes, twenty-nine wives, and one courtesan.
[102] Vin. i. 23: … yaṃ vā attānaṃ gaveseyyātha, “Or should you seek the self?”
[103] The text reads: Uất-bệ-la-bà realm 鬱鞞羅婆界. Pali: Uruvelā, the place-name encountered above, where the Buddha attained enlightenment.
[104] Uất-bề-la Ca-diếp 鬱鞞羅迦葉. Pali: Uruvela-Kassapa.
[105] “The conch-coiffured brahmin ascetic” 螺髻梵志; a brahmin ascetic whose hair was knotted in the shape of a conch. Pali: jaṭila, a sect of ascetics who wore their hair matted and never cut it.
[106] Ương-già 鴦伽; Pali: Aṅga. One of the sixteen great states in the Buddha’s time, situated east of Magadha. The two states were friendly at that time, so the people regarded them as one.
[107] Pali: agyāgāre, in the fire-worship house.
[108] Mahāvagga, ibid.: na tveva ca kho arahā yathā ahan ti, “But you are not yet an arhat as I am.”
[109] The Pali states: kālo, mahāsamaṇa, niṭṭhaṃ bhattaṃ, “Great Śramaṇa, it is time; the meal is ready.” This is a fixed formula for an invitation to take a meal in Pali texts.
[110] This closely follows the Chinese, but the meaning is circuitous. It may be understood as: “The Buddha came to Jambudvīpa. It is called Jambudvīpa because many jambu trees grow there. He then picked a jambu fruit…”
[111] Jambu fruit 閻浮果. Skt.: jambu, the rose apple.
[112] Uất-đan-việt 鬱單越; Pali: Uttarakuru-dīpa (Skt. Uttara-dvipa), the continent north of Mount Sumeru. See Dīrgha Āgama 18, Sūtra 30, “Records of the World,” chapter on Uttarakuru, T01, p. 117ff.
[113] Naturally ripening rice 自然粳米. Pali: akaṭṭhapākasāli, rice that ripens by itself without requiring cultivation. This was the rice of primordial humanity and of the beings of the continent of Uttarakuru. It grew naturally and ripened in the fields. See Dīrgha Āgama 6 (T01, p. 38a1), Madhyama Āgama 39 (T01, p. 675a19). Pali, D. iii. 87.
[114] Mandāra flower 曼陀羅花. Skt. mandāra-puṣpa (Pali: mandārava-puppha), a wondrous celestial flower; the flower of the coral tree.
[115] Thích Đề-hoàn Nhân 釋提桓因. Pali: Sakko devānam Indo (Skt. śakro devendraḥ), Sakka, king of the devas. He is also commonly called Śakra, Lord of the Devas.
[116] The Chinese text ends fascicle 32 here.
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