分別功德論

The reason the Tathagata spoke extensively for the four assemblies, declaring in each case who was foremost, was precisely because, among the teachings left for the final age of the future, there might be people of four dispositions—the brahmins of other schools and the four assemblies of disciples—who would dispute right and wrong, each considering themselves honorable and others inferior. Such classes and kinds of people would be beyond reckoning. Therefore, it was necessary to guard against what had not yet occurred and open a path by which each might know contentment.

– A-nhã-câu-lân is now called foremost because he belonged to a noble clan of the Śākya lineage and was selected and appointed by the king to attend Prince Tất-đạt-đa. His arduous service was rewarded, and therefore he was ranked foremost. Moreover, at the beginning of the teaching, no one could have been chosen before him to receive the true Dharma; in this too he was foremost. Because he was well able to encourage, guide, and nurture the noble Sangha, and because he was the first to receive the commendation, “Welcome, bhikkhu!” he was likewise foremost. Among those revered in the human realm, the Già-gia-việt is supreme. Among lights, the light of the sun is supreme. Among the constellations, the moon is supreme. Among the myriad rivers, the ocean is supreme. Among the Four Heavenly Kings, Heavenly King Đề-đầu-lại is supreme. In the Heaven of the Thirty-Three, Thích-đề-hoàn-nhân is supreme. Among the six heavens of the Desire Realm, Ba-tuần is regarded as supreme. Among the eighteen heavens of the Form Realm, the Pure Abodes are supreme. Among the ninety-six divisions of the Sangha, the Sangha of Śākyamuni Buddha is supreme. Among the ninety-six paths, the Buddha-path is highest. Among the five persons, including Bhikkhu A-nhã-câu-lân and the others, that bhikkhu was supreme. For this reason, A-nhã-câu-lân was declared foremost.

– Bhikkhu Ưu-đà-di was foremost in encouraging and guiding others. All bhikkhus performed the work of encouragement and guidance, but he was called foremost because, when the Buddha was about to return to convert the people of his homeland, Bhikkhu Ưu-đà-di was the first whom the Blessed One instructed to manifest miraculous transformations. In his dialogue with King Tịnh Phạn, he explained each matter in turn, and the number of people liberated on that occasion was immeasurable. Therefore, he was said to be foremost in encouraging and guiding others.

– Bhikkhu Ma-ha-đàm was one of keen faculties and swift intelligence. The other bhikkhus first exhausted their outflows and then attained the supernormal powers. This bhikkhu attained the supernormal powers before his outflows had been completely exhausted; therefore, he was called foremost.

All movement through the sky is accomplished by means of the bases of supernormal power. This bhikkhu could walk through the air as though walking upon the ground. This was the ability of Bhikkhu Thiện Chửu, and therefore he was acclaimed as foremost.

– Through his supernormal power, Venerable Mục-liên silently traveled to other realms. Through his supernormal power, Bhikkhu Bà Phá traversed the sky; his renown resounded far and near, and he was able to subdue followers of other paths. Therefore, he was called foremost.

– Because of two circumstances, Bhikkhu Ngưu Cước could not remain in the human world. Why was this? This bhikkhu had feet resembling those of an ox, and after eating his fill, he had to chew the cud. If brahmins of other paths saw him chewing the cud, they would suppose that śramaṇas ate at improper times and would give rise to slanderous thoughts. Therefore, the Buddha sent him to the heavenly realm, where he practiced meditation and entered samādhi in the Hall of the Good Dharma. Bhikkhu Thiện Giác was often appointed by the Sangha to ascend to the heavenly realm. After the Buddha entered nirvana, Venerable Ca-diếp struck the gaṇḍī and assembled the entire Sangha, then instructed Venerable A-na-luật to survey the whole world and see who had not gathered. Venerable A-na-luật immediately surveyed it and found that everyone had arrived except Bhikkhu Kiều-tu-hoàn, who was still in the heavenly realm. Venerable Ca-diếp then sent Bhikkhu Thiện Giác to summon him back. Thiện Giác went to the Heaven of the Thirty-Three and saw that bhikkhu abiding in the attainment of cessation in the Hall of the Good Dharma. He snapped his fingers to awaken him and said: “The Blessed One entered nirvana fourteen days ago. Venerable Ca-diếp has assembled the great congregation and sent me here to invite you to return to the human world and gather with the assembly.” Kiều-tu-hoàn said: “The world is already empty; how then could a self or dharmas exist?” He refused to return to the human world and wished to enter nirvana. He therefore entrusted his robe and bowl to Thiện Giác to take back to the Sangha, while he himself entered parinirvana. Because, through these causes and conditions, he dwelt well in the heavenly realm, he was called foremost.

– Bhikkhu Thiện Thắng was originally the son of a noble family. When he was born, golden shoes appeared naturally upon his feet. His parents cherished him beyond measure and built for him lofty residences suited to the three seasons, where female entertainers amused him and never left his side. At one time, while his wife was fast asleep, Thiện Thắng saw her white teeth. Although her body was beautiful, it was nothing but bones and skin. Contemplating fully all the exposed signs of foulness, he was suddenly filled with horror. Looking around, he saw the palatial buildings and houses as though they were a charnel ground. Terrified, he ran out through the gate, where two deities came to meet him. He asked them: “Who can now rescue me and free me from this calamity?” The two deities replied: “Only the Blessed One can completely rescue you from this calamity.” Thiện Thắng asked: “Where is the Blessed One now?” They answered: “He is at Kỳ-hoàn, not far from here. You may go there and make your request.” Seeking the light, he went to the Buddha, bowed his head and face at the Buddha’s feet, and paid homage. In accordance with Thiện Thắng’s original aspiration, the Blessed One expounded the wondrous Dharma for him. His mind immediately opened; his outflows were exhausted and his fetters dissolved. Because of these causes and conditions, Bhikkhu Thiện Thắng was foremost among those who contemplated places in which foulness was clearly revealed.

– Ưu-lưu-tỳ Ca-diếp was called foremost because, from former lives until then, he and his two brothers had always been accompanied by one thousand disciples. When Śākyamuni Buddha appeared in the world, the Buddha employed eighteen kinds of miraculous transformation to liberate Ca-diếp and the thousand followers. Thus the Buddha’s great assembly was established, and from that time the four kinds of offerings also flourished. Accordingly, Ưu-lưu-tỳ Ca-diếp was said to be foremost in arranging and safeguarding offerings to the noble Sangha.

– Giang Ca-diếp was called foremost because, whenever the Buddha taught the Dharma, he always listened and received it with one-pointed attention. Its subtle meaning entered deeply into his spirit; all his fetters were exhausted, and his inner true virtue became full. Because he penetrated the essential core, its refined essence manifested outwardly, as though he were perspiring. Therefore, it was said that his mind was quiescent and that he was able to subdue the fetters; hence he was called foremost.

– The reason Bhikshu Assaji, having studied under the Buddha, fully mastered the deportment of the monastic discipline after only seven days. As he was about to enter the city of Vaishali to seek alms, he met Upatishya outside the city gate. From afar, Upatishya saw that Bhikshu Assaji’s deportment was serene and composed and that his Dharma robes were neat and orderly, and he felt great joy in his heart. When they met, Upatishya asked, “What kind of person are you?” He replied, “I am a shramana.” Upatishya asked, “Did you attain understanding by yourself, or did a teacher instruct you?” He replied, “A teacher instructed me.” Upatishya asked, “What is your teacher’s name, and what Dharma does he teach?” He replied, “My teacher is named Shakyamuni. He is the Deva among devas, foremost in honor throughout the three realms. The teaching of my master takes emptiness and liberation as its essence. One who brings the mind to cessation and reaches the root is therefore called a shramana.” Upon hearing these wondrous words, Upatishya immediately attained the “trace of the Path” of stream-entry. Upatishya and Kolita had studied together, and the two had previously made a vow: whoever first attained the deathless Dharma would inform the other. Upatishya therefore bade Assaji farewell and went to Kolita. When Kolita saw his friend approaching, his countenance appeared extraordinary. Suspecting that he had attained the deathless, he immediately asked, “Have you attained the deathless Dharma?” Upatishya replied, “I have.” He asked, “What is the deathless?” Upatishya replied, “The deathless is the realization that all dharmas are empty and liberation.” Kolita contemplated this and likewise attained the “trace of the Path.”

The reason Bhikshu Assaji was foremost in dignified deportment was that, during five hundred previous lives, he had been born as monkeys and apes. Although he had now attained human birth, his nature remained impetuous and hurried. Yet, after only seven days in the monastic life, he was utterly transformed. Though his learning was still shallow and limited, he skillfully proclaimed the noble teaching, so that those who encountered him were delighted, understood the Path, and were inspired by his deportment to awaken. He was therefore declared foremost.

– The reason the Venerable Shariputra was declared foremost in wisdom is as the Blessed One said: “If one wished to know the measure of Shariputra’s wisdom, one might use Mount Sumeru as an inkstone, the waters of the four great seas as ink, all the bamboo and timber throughout the four continents as writing brushes, and every person in those four continents as a scribe to record Shariputra’s wisdom; even then it could not be exhausted. How much less could ordinary beings or those possessing the five superknowledges ever measure it?”

– The reason the Venerable Maudgalyayana was called foremost in spiritual powers is also attested by the Blessed One. In the past, when three calamities were rampant everywhere and most of the people were suffering from hunger, the Venerable Maudgalyayana thought: “Beneath this earth, there has long existed a layer of fertile soil. Now that the people are starving, I wish to overturn the earth, bring up the rich soil beneath it, and use it to sustain the people.” Having thought this, the Venerable approached the Buddha, reported his intention, and requested the Buddha’s permission. The Blessed One said, “Stop, stop! Although your spiritual powers could overturn this earth without difficulty, innumerable tiny living beings dwell within it.” The Venerable Maudgalyayana said, “With one hand I can hold all the insects, while with the other I overturn the earth.” The Buddha replied, “You must not. Why is this so? Because most bhikshus in later ages will not possess spiritual powers. If, during a famine in a future age, kings, officials, and common people ask shramanas to overturn the earth and they cannot do so, the people will say that they are not shramanas.”

Because his spiritual powers were demonstrated by this testimony, the Venerable Maudgalyayana was called foremost.

– The reason Bhikshu Shrona Kotikarna was declared foremost in ascetic practice was that, in the past, a great householder in the country of Champa had a son of imposing and handsome appearance. The soles of his feet bore hair four inches long, and his feet had never touched the ground. The reason hair grew on the soles of his feet was that, in the distant past, when the Buddha Kashyapa appeared in the world, this child had been a great householder possessing immeasurable wealth, jewels, and treasures. He built a monastery and lecture hall for the Sangha. When they were completed, he spread cloth woven from fine wool throughout all the rooms for the Sangha to walk upon. Through these causes and conditions, he obtained the blessed mark of hair growing on the soles of his feet.

The reason he was named Shrona Kotikarna was that, when he was born, precious jewels naturally appeared in his ears, worth two billion, and he was therefore named after them. At that time, King Bimbisara heard of this marvel and wished to see him, so he dispatched an envoy to summon Kotikarna for an audience. The journey was long, requiring fifteen days by carriage.

When he was about to descend from the carriage, fine woolen cloth was spread over the ground, and only then did Kotikarna walk upon it. After he arrived at the royal palace, the king invited him to sit and inquired about his journey. Hearing that he could play the lute, the king immediately ordered Kotikarna to play.

After they had taken delight in the music, the king and Kotikarna went together to the Buddha. At that time, the Blessed One was expounding the wondrous Dharma to the great assembly. When Kotikarna saw the Buddha, his mind was filled with joy, and he bowed his head and face at the Buddha’s feet.

The Buddha permitted him to sit. Kotikarna listened to the Dharma with great delight and immediately requested permission to enter the monastic life. The Buddha consented to his aspiration, and he became a shramana.

Kotikarna practiced with heroic diligence, walking in meditation without the slightest indolence. His flesh became soft and raw; the soles of his feet split open and poured forth blood, and along his meditation path the blood collected into mud. Although he had cultivated for a long time, his outflows had still not been extinguished.

Weariness and discouragement arose in his mind, and he wished to return to the life of a householder. He thought, “My family’s wealth is available for me to use as I please. By extensively cultivating merit, I can also avoid the three evil realms.” The Blessed One knew Kotikarna’s thoughts and suddenly rose out of the earth, appearing before him.

He asked, “You were formerly skilled at playing the lute. When you played, if its strings were too tight or too loose, could they produce fine music?” Kotikarna replied, “They could not.” The Buddha asked, “If the strings were neither too tight nor too loose, and the frets were properly adjusted, could fine music be produced, with clear and melodious tones?” He replied, “Yes, indeed.” The Buddha taught, “Practicing the Path is likewise.

One must be neither too urgent nor too lax. Only by practicing in a fitting and harmonious manner along the middle course can one realize the Path.” Kotikarna contemplated the Buddha’s teaching. His mind suddenly opened, and he awakened, immediately attaining arhatship.

Because of these causes and conditions, he was called foremost in ascetic practice.

– The reason the Venerable Aniruddha was declared foremost in the divine eye was that, when the Blessed One was teaching the Dharma to a great assembly, Aniruddha fell sound asleep while seated. Seeing this, the Buddha said, “The Tathagata is now expounding the Dharma. Why are you sleeping in this manner? The mind of one who delights in sleep is obstructed and concealed. How is such a person any different from the dead?”

Anuruddha was ashamed and engraved the matter deeply in his mind, vowing to himself: “From this day forward, I shall never dare to sleep again.” Because he went too long without sleep, his eyes soon lost their sight. This occurred because, among the six kinds of “nourishment” for consciousness, the eyes have two: the first is seeing forms, and the second is sleep. Each of the other five faculties likewise has two kinds of nourishment.

Only when nourished can the six faculties remain intact. Because his eyes were deprived of the nourishment of sleep, he lost his faculty of sight. The Buddha instructed Jivaka to treat Anuruddha.

Jivaka said to Anuruddha: “If you do not sleep, you cannot be treated.” Once he had lost his physical sight, he could never see with his physical eyes again. His five hundred disciples all left and scattered. He had to rely on others to thread his needle and had to feel his way about in order to mend his robe.

When the thread ran out and the needle had to be threaded again, there was no one whom he could ask. Anuruddha called out loudly so that all those near and far might hear: “Whoever wishes to seek merit should help me thread my needle.” The Blessed One suddenly appeared before Anuruddha and said: “I shall thread the needle for you.”

He asked: “Who are you?”

The reply came: “I am the Buddha.”

He asked: “The Buddha’s merit and virtue are already complete. Do you still wish to seek merit?”

The Buddha replied: “Can one ever grow weary of merit and virtue?”

Anuruddha reflected: “Even the Buddha still seeks merit, how much more should ordinary people do so.” Deeply moved in his heart, he hastily turned toward the Buddha and tried to look at him. Because of his wholehearted resolve, he suddenly attained the divine eye. Having attained the divine eye, he contemplated further and immediately attained arhatship.

Every arhat possesses three kinds of eyes: the physical eye, the divine eye, and the wisdom eye. Anuruddha now possessed two kinds of eyes: the wisdom eye and the divine eye. When all three eyes observe together, confusion arises between the physical eye and the divine eye, each contending for precedence.

“Confusion” means that the subtle and the coarse are observed together in a disorderly manner. Anuruddha exclusively employed the divine eye to contemplate throughout the great trichiliocosm. He saw both the subtle and the coarse, and clearly discerned distinct forms within matter, whether conscious or unconscious.

What he discerned included devas and humans, whether pure or impure. When contemplating the utterly pure, he saw within the world that all sentient beings, whether conscious or unconscious, appeared to move; one might suspect them to be worms, but they were not worms. When contemplating the impure, he saw grains of rice moving and regarded them all as worms.

From this arose distinctions of superiority and inferiority. Therefore, it is said that the Venerable Anuruddha was foremost in the divine eye.

– The bhiksu Revata was renowned as foremost in seated meditation and meditative absorption for the following reason: Formerly, the Venerable had been invited by King Prasenajit to enter the palace and receive a meal. Afterward, the Venerable meditated beneath the shade of a tree and did not move elsewhere for six years. When he was about to move to another tree, the tree spirit did not consent. How was this known? As he was preparing to move, the tree spirit scattered flowers as an offering. This served as evidence that the tree spirit did not consent. How was it known that the Venerable’s mind entertained no other thought? At that time, the Venerable Kautthila came to the Venerable Revata and said: “Why do you not sit beneath a flourishing tree, but instead sit beneath this withered tree?”

He replied: “You are said to be foremost among those who have attained the four unhindered eloquences, able to distinguish the Dharma, its meaning, expression, and ready eloquence. I do not understand under which of these eloquences your discrimination between a withered tree and a flourishing one falls. It has been exactly six years since I began meditating here, yet I have made no distinction between withered and flourishing. You have only just arrived, and already you make such a distinction?”

The king invited him into the palace and made offerings to him every day, assigning the royal consorts themselves to oversee the task. When the six years were complete, he immediately practiced generosity and distributed everything widely. While receiving offerings, he did not know the names of the donors. The king said: “You have accepted invitations for six years without knowing the names of those who made the offerings. What kind of meditative absorption is this?”

The Venerable replied: “While meditating beneath the tree, I did not even know whether it was withered or flourishing, much less the names of people.”

The merit of making offerings to one in meditative absorption is exceedingly pure and refined. In accordance with the king’s aspiration, it could enable him to reach nirvana. Such a person is an excellent field of merit. Therefore, Revata was called foremost among those who delight in meditation.

– The bhiksu Thalavama encouraged arrangements to be made according to the work being performed when establishing the communal meal and Dharma assembly. The Buddha entrusted him with overseeing the affairs of the Sangha, and he appropriately divided its members into groups. Those specializing in the sutras were placed together with those specializing in the sutras. Those specializing in the Vinaya were placed together with those specializing in the Vinaya. Those specializing in the Abhidharma treatises were placed together with those specializing in the Abhidharma treatises. Those practicing seated meditation were placed together with those practicing seated meditation. Those who occupied high seats were placed together with those who occupied high seats. Those who went for alms were placed together with those who went for alms. Those who taught and converted others were placed together with those who taught and converted others. In every division, people were assigned according to their work and made to accompany those of the same group. If a donor came to extend an invitation, monks were dispatched in order, without regard to seniority or rank. If someone issued a private invitation, no one here was permitted to nominate particular monks to attend.

At that time, after all the donors had extended their invitations, the group of the “Six Bhiksus,” receiving assignments in turn, happened to be sent to poor households. They therefore returned resentfully and complained to the Buddha: “Mala treats everyone with contempt. He keeps the good places for himself and leaves us only poor households. How can this be equality?”

The Buddha summoned Mala and asked: “Did you truly act in this way?”

He replied: “No, I did not.”

At that time, Mala did not eat. After the sun had passed midday, he mixed cow dung with water and drank it, regarding this as though he had just received the meal. On hearing what the Six Bhiksus had said, he did not wish to defend himself. He immediately went before the Blessed One and vomited up all that dung-water. The Six Bhiksus were ashamed. Two were deeply moved and exhausted all outflows; two returned to lay life; and from the orifices in the faces of the remaining two, hot blood gushed forth. They died and fell into the Avici hell.

“Communal meal and Dharma assembly” means that the various groups of the Sangha gathered to receive a meal while also engaging in appropriate practices. Because he was skillful in encouraging and bringing these arrangements to completion, he was called foremost.

Culathalava was responsible for establishing dwellings and founding a caturdisika Sangha establishment for the Sangha of the four quarters. Since the work was accomplished through their joint efforts, he is not discussed separately.

– The bhikshu Ratthapala was called foremost among those of noble birth because he belonged to a royal lineage. He was intelligent and broadly learned, and from his youth delighted in study and inquiry. Hearing that the Buddha had appeared in the world and was teaching and transforming those lost in ignorance, he immediately went to Jetavana Monastery. There he heard and received the Dharma teachings, whose meaning entered deeply into his spirit. Reflecting that he wished to leave the household life, he returned home and spoke to his parents. His parents did not consent. He thought to himself: “All sentient beings have been my parents; why should only these two be regarded as such?” Having thought this, he went to the Buddha and asked to become a sramana. The Buddha asked, “Have your parents given permission?” He replied, “They have not.” His elder brother was the king, so he went to his brother and asked permission to cultivate the Path. His brother likewise did not consent. Again he thought: “I should devise an expedient means by which to leave the household life and train in the Path.” His parents had only this one son and did not wish to be separated from him even for half a step. After a short while, Ratthapala instructed the household servants to place a narrow bed before his parents. He then sat there quietly, neither drinking nor eating, for six days. His parents became terrified, fearing that their son would die. “If this child dies, nothing at all will be accomplished! It would be better to permit him to leave the household life and train in the Path.” They further instructed him: “After leaving the household life, you should return often to visit your parents.” Once his parents had consented, Ratthapala hurried to the Buddha. The Buddha asked, “Have your parents given permission?” He replied, “They have consented.” The Buddha said, “Welcome, bhikshu!” and extended his hand to stroke Ratthapala’s head. His beard and hair fell away by themselves, as though they had been shaved seven days earlier. A kasaya robe appeared upon his body, and he immediately became a sramana. The Blessed One expounded the Four Truths to Ratthapala, who thereupon became an arhat. In accordance with his parents’ wish, he then returned home. Wearing his robe and carrying his alms bowl, he stood before the gate. At that time, a maidservant was washing rice and was about to pour away the rice water. Ratthapala held out his bowl to ask for it. The woman raised her head and looked at him, recognized the master of the house, and immediately went inside to inform everyone. His parents were overjoyed. Looking carefully at their son and seeing that he had indeed become a virtuous man, they came out to welcome him into the house and prepared a sumptuous feast. Ratthapala said, “The proper time for eating has passed; according to the Dharma, I may not eat.” His parents said, “Since matters stand thus today, you should come early tomorrow.” Ratthapala then returned to his dwelling place.

After their son had departed, his parents carefully instructed several women: “Ratthapala will come tomorrow morning. You must adorn yourselves and put on beautiful garments so that you may induce our son to return to the life of a householder. This would be a great blessing for you.” They also ordered the treasurer to bring out various precious objects—the seven treasures, such as gold and silver—and arrange each kind in a separate heap, hoping to stir their son’s mind and make him become defiled by worldly life once more.

The following day, at mealtime, Ratthapala donned his robe, took up his bowl, and returned to his former home. After he had seated himself upon the prepared seat, all the women and servants appeared radiant and joyful. Some scattered fragrant flowers, while others fluttered their garments or made their shoes resound.

Ratthapala said, “Younger sisters, how could you be sufficient to arouse affliction in me?” The women thought: “Since he regards us as younger sisters, there is no possibility that he will return.” Ratthapala said to his parents, “What use are all these precious objects? They merely bewilder people and thereby bring calamity. Why not cast them away in the mountains or marshes?” His parents remonstrated: “Virtue lies in the mind; why must you leave the household life?

The householder Citta also attained the Path while remaining a layman.” Ratthapala said, “I have never heard it said that a householder attained the exhaustion of the outflows. The attainment of the householder Citta was only achieved while he still retained one aspect of the lay life; how could that be considered worthy of esteem?” Although Ratthapala had dwelt in a noble household filled with precious treasures, he renounced them all.

He was therefore called foremost among those resolutely determined to leave the household life.

– The Venerable Katyayana was called foremost in skillfully distinguishing meanings because, whenever he prepared to compile the teachings, he always thought: “People in the human world are accustomed to noise and commotion and cannot concentrate upon diligent contemplation.” He therefore concealed himself underground for seven days and compiled the Great Dharma. When he had finished, he presented it to the Buddha. The Buddha praised him, saying, “Excellent!” With the approval of the Noble Ones, it was established as one of the Pitakas. Its meaning was subtle and profound and could subdue adherents of other paths; therefore, he was called foremost.

Furthermore, he was called foremost for the following reason: At that time, the Blessed One went to the country of the Sakyans and sat beneath a tree. The brahmin Dandapani, together with other members of the Sakya clan, went to see the Buddha. The brahmin said, “Previously, you rejected and would not accept my daughter, who was among those of surpassing beauty.

What is your intention now?” The Buddha replied, “My mind does not cling to the world and is not defiled by worldly things.” The brahmin said, “Excellent!” Feigning understanding, he then returned home. Afterward, the bhikshus did not understand the Buddha’s words, so they asked the Venerable Katyayana: “The Blessed One has declared you foremost in eloquence, in grasping principles, and in understanding meanings. In his reply to the brahmin, the Blessed One said that he was neither defiled nor attached.

What does this mean?” The Venerable Katyayana explained: “Bhikshus, you should know that when the eye takes form as its condition, feeling arises; conditioned by feeling, perception arises; conditioned by perception and its recurrent activity, discriminating consciousness arises, giving rise to a mind of defilement and attachment. The Blessed One has forever abandoned that defilement and attachment.” Hearing this explanation, the bhikshus were pleased.

The Venerable Katyayana observed their minds and knew that they had not yet understood clearly, so he offered an analogy: “Suppose a person wished to find solid heartwood in the place of such defilement and attachment, yet abandoned the roots and took only the leaves and branches. Could he obtain anything solid?” They replied, “He could not.” The Venerable Katyayana said, “You are just like this. The Buddha is nearby, yet you do not go and ask him.

Is this not abandoning the root and taking the tips of the branches?” The bhikshus then went to question the Buddha. They repeated the Venerable Katyayana’s explanation and asked, “Has this been carefully considered, and is it in accord with the principle?” The Buddha said, “It is exactly as the Venerable Katyayana has explained.” Because of this cause and condition, he was also called foremost.

– The reason the Venerable Kundopadhaniya was acclaimed as foremost in distributing tally sticks was this: Whoever distributes tally sticks must record the number of people and discern whether they are sincere or not. If one receives a “tally stick” sincerely, one gains merit; if one receives it under false pretenses, one’s accumulated offenses become even greater. In Chinese it is called a “tally stick,” while in India it is called a shalaka. Shalaka also means “bringing to an end.” When merit arises, offenses come to an end; when offenses arise, merit comes to an end. How may this be known? It is told that the elder Anathapindada gave his daughter in marriage to a family in the land of the Nirgranthas and went to ask the Buddha whether this should be done. The Buddha said, “You should know when the time is right. Her going to that land will certainly be beneficial.” After the woman had gone to her husband’s home, she invited the Blessed One from afar. The Buddha knew her wish, silently accepted the invitation, and told the Venerable Ananda, “Tomorrow you shall accept the invitation of Shakyamahanama.” He then had someone strike the gandhi, assemble the Sangha, and exercise spiritual powers. According to the distribution of shalakas, the most senior monk was always first. Kundopadhaniya had not yet attained spiritual powers. When he heard the invitation to receive a tally stick, he reproached himself for not yet having attained the bases of spiritual power. As he gazed upon and contemplated the figure at the head of all the seats, he was like an old wild fox on Purple-Gold Mountain, hesitating whether to advance or retreat. If he wished to receive a “tally stick,” he would not be following the established rule. If he wished not to receive it, the matter concerned his occupying the senior seat. Even an eight-year-old novice had attained spiritual powers, whereas he, after accumulating effort for so many years, had achieved nothing at all! Thinking thus, what should he do? As he earnestly resolved to receive the “tally stick,” by the time it was handed to him, all his outflows suddenly came to an end. If one receives a “tally stick” under false pretenses, then even if one took the nine hundred thousand pores of the human body as a measure, one would not obtain that many human rebirths. But if one receives it with complete sincerity, one can attain the exhaustion of the outflows.

This senior monk himself may serve as testimony. The reason he was also made the senior monk was that he was skilled in teaching the Dharma appropriately to many people and was elected by the assembly to occupy the senior seat. For this reason, he was called foremost among senior monks who received tally sticks.

– The reason the Venerable Pindola was called foremost in subduing non-Buddhist practitioners was as related in this story: In the city of Vaishali there was an elder named Citta who was often troubled by the arrogance and conceit of the Six Teachers. They said, “The Shramana Gautama proclaims himself venerable, so he should compete with us in ability. If he manifests one feat, we shall manifest two,” and in this way they increased the number successively up to thirty-two. At that time, after the elder had invited the entire Sangha from within and outside the city and made offerings to them, he erected a great banner pole forty-nine feet high, placed a sandalwood bowl atop it, and had someone proclaim, “Whoever can extend his hand and take this bowl shall be honored as foremost.” The Venerable Pindola then reflected, “I should now manifest spiritual powers and cause the Six Teachers to be subdued and fall silent.” He thought again, “The Blessed One has always admonished his disciples not to display spiritual powers. If I do not display them today, I fear that those Six Teachers will remain forever entangled in offenses; but if I do display them, I fear that I shall violate the Blessed One’s instruction.” After hesitating for a while, he manifested spiritual powers, stretched his arm upward, took the sandalwood bowl, then soared into the sky, flew seven times around the city, returned to his seat, and said to the brahmins, “Now, please manifest twice as much.” The Six Teachers remained silent. At that time, the great yaksha general named Pancha said to the Six Teachers, “Quickly, manifest your feats!” The existing followers of the Six Teachers did not know where they should assemble. From this account, it should be known that the Venerable Pindola was foremost in subduing non-Buddhist practitioners.

– The reason the monk Chan was called foremost in tending the sick was this: At that time, in Jeta Grove Monastery, there was a monk afflicted with a severe and painful illness. Because he had lain upon his bed and mattress for a long time, the flesh beneath his back had rotted and become infested with maggots, and the pain made him moan throughout the day. The Buddha and the monks went in succession to the monastic quarters and saw that this monk was gravely ill. The Blessed One asked, “Has anyone come to tend you during your illness?” He replied, “No one has.” The Buddha asked again, “In the past, did you often go to tend monks who were ill?” He replied, “No.” The Buddha said, “You did not go to tend others when they were ill, so why do you expect others to come and tend you in your illness?” The Tathagata then gathered up his sanghati robe and personally massaged the sick monk’s body; afterward, he washed and cleaned both the monk and his bedding. Shakra, Lord of the Devas, immediately appeared to assist him. The Blessed One cared for the sick man, and through the Buddha’s gracious virtue, the monk’s illness was cured. The Buddha told the monks, “From this day onward, whenever anyone is ill, you must visit, inquire after, and care for one another.” The Blessed One then looked over all the monks and said, “Who is always able to visit, inquire after, and care for the sick?” Only the monk Chan was skilled in performing this work. The monk Chan always employed five practices when visiting and caring for the sick. They were: distinguishing the various effective medicines; never being negligent; rising before the patient and lying down after him; always conversing cheerfully; and seldom sleeping or resting. He made offerings through the Dharma, was not greedy for food or drink, and was able to undertake the task of teaching the Dharma to the sick. Thus, the monk Chan employed these five practices when visiting and caring for the sick, and never was there an ill monk whose condition did not improve. This was because, throughout innumerable former lives, the monk Chan had been a physician for five hundred lifetimes. He thoroughly understood medical prescriptions and medicines; upon hearing a person’s voice and observing his complexion, he could discern the origin of the illness. He also employed four means to devote himself wholeheartedly to nourishing and curing the sick. For this reason, the monk Chan was called foremost in wholehearted devotion to the sick.

– The reason the monk Vangisa was called one capable of composing verses was this: This monk had formerly been the son of an elder. He was often instructed and guided by talented and intelligent humans and devas, and upon encountering any object, he would utter verses in praise of it. Once, while traveling for recreation, he met a remarkably talented young woman whose beautiful appearance was rarely seen in the world. When Vangisa saw her, delight arose in his mind, and he immediately wished to take her as his wife. He returned home and informed his parents of his intention. His parents did not consent, saying, “Consider the standing of your clan. Why would you change your aspiration and cast aside the family tradition of your forebears?” The son’s mind was firmly resolved, so he said to them again, “If you do not arrange for me to marry her, I shall not be able to go on living in this world.” When his parents heard him speak thus, they could not bear to reproach or restrain him, so they said, “Do as you please; we shall regard it as none of our concern.” Vangisa then sent someone on his own behalf to inform the young woman. The woman came from a lineage accomplished in many arts and therefore valued only this aspect. She replied to the messenger, “I do not covet his wealth. I shall consent only if he is fully accomplished in all the arts.” When this reply was reported to Vangisa, he immediately sought out teachers and studied under them. In less than a few weeks, he had mastered all the arts. He again sent a messenger to say, “My training is now complete, so we may bestow our affection upon one another.” Her guardian replied, “If he is fully accomplished in the arts, he should go to the royal palace and compete to determine superiority.”

At that time, during the proper festival season, the king assembled people skilled in every art to compete and determine who would win and who would lose. Whoever surpassed all the others would be awarded a thousand taels of gold by the king. The king had also heard of that beautiful and highly accomplished maiden and wished to take her into the inner palace. According to the rules of the contest in skill, climbing a banner pole was the supreme feat. Therefore, a banner pole forty-nine feet high was erected, and beneath it were placed swords and blades, all their sharp points facing upward, with only enough space between them for a foot to be placed.

At that time, Vaṅgīsa climbed the banner pole to its summit, circled it seven times, then turned back and leapt down into the open space. The king, fearing that he would lose the maiden, pretended not to have seen it. Everyone exclaimed, “Excellent!” but the king still said that he had not seen it. If the feat was to be carefully judged and acknowledged as excellent, it had to be performed once more.

Vaṅgīsa thought, “If I do not obey the king’s command this time, I shall certainly lose that woman. I must resolve to obtain her.” Risking his life, Vaṅgīsa climbed up once more. When he reached the top of the banner pole and looked upon the woman’s face, he thought to himself, “Why does she appear so unconcerned while I am suffering such peril? My mind is afraid and my body trembles; I fear I shall not preserve my life. What need have I to undertake this deed for a deceitful woman?”

The Buddha knew that Vaṅgīsa could certainly be delivered and that, if he were not rescued, he would fall into the three evil destinies. He therefore said to the Venerable Maudgalyāyana, “You should use your supernormal powers to rescue him from this peril.” The Venerable Maudgalyāyana obeyed the instruction and immediately went there. Manifesting a miraculous transformation, he sat cross-legged in midair. Beneath the banner pole he also manifested a stairway made of the seven precious substances. No one else could see it; only Vaṅgīsa saw it clearly. He therefore descended at ease along the stairway, which wound around seven times. Supported and guided by supernormal power, he was inwardly secure and outwardly composed.

The king and all the people regarded this as wondrous. The king personally led the woman forward and handed her over to Vaṅgīsa. Vaṅgīsa said, “I have no use for this deceitful thing, which merely deludes confused people in the world into believing that there is truth within it. The ruin of kingdoms and the destruction of families—there is nothing that does not arise from this.” He then sought out the Venerable Maudgalyāyana and went with him to the Buddha.

The Blessed One looked upon Vaṅgīsa and said, “Come, bhikkhu!” Thereupon he became a śramaṇa. The Blessed One then taught Vaṅgīsa the Four Truths, and he immediately attained the state of a Worthy One, an arhat. Joy arose within his heart and found expression in words; he then composed verses praising the Blessed One:

On the pure fifteenth day,

Five hundred bhikkhus assemble;

They have severed all fetters,

Sages who take up no further becoming.

Just as a wheel-turning king

Is surrounded by his hundred officials,

And holds dominion over the four seas

And the great earth without display,

So does he subdue and guide people;

No teacher can surpass him.

He leads and aids the śrāvakas,

Who, through the Three Knowledges, remove the nature of fetters.

All the children of the Blessed One

Are unstained by the defilements of dust;

They have broken the net of craving and desire.

Now I bow to the moon among the stars.

For this reason, Vaṅgīsa was called foremost among those able to compose verses praising the virtues of the Tathagata.

– The reason the Venerable Kauṣṭhila was declared foremost in the four analytical knowledges is this: Śrāvakas who possess the four analytical knowledges do not necessarily possess them all. Some possess analytical knowledge of Dharma but not analytical knowledge of meaning. Some possess analytical knowledge of meaning but not analytical knowledge of Dharma. Some possess analytical knowledge of ready response but not analytical knowledge of language. Some possess analytical knowledge of language but not analytical knowledge of ready response. The Venerable Kauṣṭhila possessed all four. The Venerable Śāriputra and Kātyāyana also possessed all four, but they were not declared foremost in them because the Venerable Son of Śāri took wisdom as his principal quality, while the Venerable Kātyāyana took compilation and exposition as his principal work. Thus, neither of those two was renowned for the four analytical knowledges. Although they possessed the four analytical knowledges, they still did not equal the Venerable Kauṣṭhila. The Venerable could expound the meaning of a single sentence for seven days without exhausting it; how much less could the extent of his four analytical knowledges be measured! For this reason, the Venerable Kauṣṭhila was declared foremost in the four analytical knowledges.

– The reason the bhikkhu Nandī was called foremost in alms-round practice is this: Although other bhikkhus also went for alms, some were deficient in precepts, some harbored greed, some frequently looked from side to side and lacked one-pointedness of mind, and some avoided cold and heat. When the bhikkhu Nandī went for alms, none of these faults was present. Because his alms-round practice was pure and refined, those who made offerings to him gained abundant merit.

An analogy should now be given to compare the greater and the lesser. Someone asked concerning archery: “One person, standing a hundred paces away, shoots at a hair suspended high in the air. Another shoots at the ground and causes dust to rise. Which is more difficult?” The answer was: “Shooting at the hair suspended high in the air is difficult, although the arrow does not reach the ground. As for the latter case, nothing further need be said.” Which is greater: giving alms to an individual mendicant or giving to the Sangha? Or is it giving specifically to an āraṇyaka practitioner?

In this analogy, shooting at the hair suspended high in the air signifies giving where the result is not assured. It is likened to shooting into empty space: although the deed is difficult, there may be success or failure. The arrow lodging in the ground signifies giving to the Sangha. Although shooting at the suspended hair is a refined skill, the number of misses is great. Although shooting at the ground is easy, the ground has never been missed. Because the earth of the field of merit is deep and firm, there is neither increase nor decrease. Among āraṇyaka practitioners, however, there are the refined and the coarse, so there may be gain or loss. The Venerable Nandī attained refinement and was therefore called foremost.

– The reason the bhikkhu Śīla was declared foremost in “one sitting, one meal” is that this is one of the dhuta practices. The practices of an āraṇyaka consist of such things as going for alms, sitting in meditation beneath a tree, or dwelling alone in a secluded place. As for this practice of “one sitting, one meal,” from rising early in the morning until midday, if a donor gives food, the practitioner does not inquire whether it is much or little but remains in a single place and eats while seated there. If he has not yet eaten his fill but has not left his seat, he may eat again. If he has already risen, he may not return to eat. Because Śīla always received his food in one place without departing from it, he was called foremost.

– The reason it is said that the bhikkhu Kimbila always went to seven houses for alms and never exceeded seven was that he had made a vow limiting himself to seven. When going for alms, he wished to use the merit generated thereby to transform and deliver sentient beings. He therefore concentrated his mind upon the Path and entertained no thoughts of greed. Whether he received good or poor food, he neither increased nor reduced his effort on that account. He went for alms successively from house to house, making no distinction between rich and poor. If he received food at one or two houses and someone else then wished to give, he stopped if he had enough and accepted it only if he did not. If he had gone to seven houses without receiving food, he returned to his dwelling, contemplated, and practiced the Path. He did not think, “Tomorrow I should go to this house and should not go to that house,” but remained entirely free of discriminating thoughts. He was therefore called the śramaṇa of seven houses. Upon returning, he sat quietly and gathered his mind upon the Path. Thus Kimbila was declared foremost in the practice of seeking alms from seven houses.

– The bhikkhu Jianlao constantly dwelt in secluded mountains and marshlands to practice the Path. The bhikkhu Nandī constantly practiced the Path through patient endurance in going for alms. The bhikkhu Kimbila practiced the Path by seeking alms from seven houses. Śīla practiced the Path by eating in one place. Of the twelve dhuta practices, each selected one practice.

– The reason Bhikkhu Phù-di was foremost in undertaking and maintaining the three robes, never being apart from them while eating or sleeping, was this: Some say that the three robes were established because the Dharma wheel was turned three times; some hold that they represent the three times; and others say that they correspond to the three seasons, and therefore three robes were prescribed. In winter one wears a thick, heavy robe; in summer, a light robe; and in spring and autumn, a robe of medium weight. These are the three seasons, and therefore one possesses all three robes. The thick robe consists of five strips, the medium robe of seven strips, and the thin robe of fifteen strips. When the cold is severe, the three robes may be worn one over another to ward off the cold. Some also say that the three robes were prescribed as protection against flies, mosquitoes, and the like. For these reasons, he constantly undertook and maintained them without neglect. Therefore, he was called foremost.

– The reason Bhikkhu Bà-sai was called foremost in sitting in meditation in open spaces was this: While still a householder, he always regarded family life as a source of anxiety. After going forth to seek the Way, he continually sat peacefully in open spaces. Whenever he entered a dwelling, he always suffered as though his breath were obstructed, like someone whose mouth had been covered. Therefore, he constantly sought to sit in open spaces, contemplating and practicing the Way. His body would then become regulated, his breathing unobstructed, and his practice of the Way unhindered. For this reason, Bhikkhu Bà-sai was called foremost in sitting in meditation in open spaces.

– The reason Venerable Ly-việt was said always to dwell beside the roots of trees was this: While still at the stage of an ordinary person and wishing to seek meditative concentration, he stayed beside the root of a tree and relied upon it to bind and guard his mind, so as to eliminate the fetters. Other bhikkhus also sat in meditation beside the roots of trees. The reason they were not designated in this way was that, upon hearing an instruction once, they could not immediately devote themselves single-mindedly to contemplation. This bhikkhu, after hearing the Buddha’s instruction only once, was immediately able to practice it. He maintained undivided attention without departing from it, and in six years brought all the fetters to an end. Before Venerable Ly-việt, many who delighted in meditative concentration had wandered from place to place, going and stopping in much the same way; yet their delight in cultivating the practice was different. Thus, in each respect, he was called foremost.

– The reason Bhikkhu Đà-đa-sách was called one who delighted foremost in emptiness was this: When this bhikkhu entered a room, he understood inner emptiness; when he left the room, he understood outer emptiness. Inner emptiness serves as an analogy for consciousness, while outer emptiness serves as an analogy for the body. Upon entering the room, he penetrated the emptiness of consciousness. Upon leaving the room, he clearly understood the emptiness of the body. Having clearly understood inner and outer emptiness, he understood that all dharmas were likewise. When this bhikkhu heard the teaching on emptiness, he immediately gathered and retained it within his mind. Upon entering a room and seeing emptiness, he thereby penetrated the nature of body and consciousness. Other bhikkhus realized emptiness only after their fetters had been completely severed. Emptiness of mind is difficult to attain, and what was precious was that he attained it first; therefore, he was acclaimed as foremost.

– The reason Bhikkhu Ni-bà was foremost in wearing the Five-Patchwork Robe was this: This bhikkhu contemplated the body as consisting of thirty-six impure and defiling substances, in which nothing could be cherished. Being repelled by this body, he considered that inferior things could themselves obstruct it. Some also say: Robes in general are of two kinds—those that may be drawn near to and those that may not be drawn near to. What are those that may be drawn near to? Wearing an ugly, worn-out robe that causes one to feel shame and humility is something that may be drawn near to. Wearing a fine and beautiful robe that makes one proud, thinking oneself handsome and elegant, is something that may not be drawn near to. A robe that inspires humility assists one in practicing the Way; therefore, he wore the Five-Patchwork Robe. This bhikkhu was well able to examine inner and outer things in comparison with one another; therefore, he was called foremost.

– The reason Bhikkhu Ưu-đa-la always delighted in sitting in meditation in charnel grounds was this: This bhikkhu was a disciple of Venerable Ānanda, yet attained the Way before his teacher. He reflected to himself: “This body has wandered in cyclic existence, and there is no place to which it has not gone. When dwelling in the heavenly realms, food, clothing, and vehicles appeared naturally, but these must now be relinquished. At times, in the human world, I became a Wheel-Turning Sage King, accompanied by the seven treasures, but that too has passed. At times, among animals, I continually had to eat thorny grass, but that too has passed. At times, among hungry ghosts, boiling molten copper was my food. At times, in the hells, knives and swords were constantly before me. All these punishments arose from karma created in the past. Now that I have obtained a human body, arriving at this point should bring all this to an end. From time immemorial until now, all things regarded as precious have been nothing but illusory forms and appearances to be abandoned. Not one of them is worthy of craving or attachment; all should be relinquished. Therefore, I should dwell in a charnel ground.” He further reflected: “If I wished to sit in meditation beneath a tree, in mountains or forests, or beside a vast and secluded marsh, craving and attachment would arise in all those places. Only the charnel ground is a place in which people take no delight; therefore, I should dwell there. Those who delight in burial grounds are only ghosts, foxes, wolves, crows, hawks, and the like. I should now enter the samadhi of loving-kindness to save these beings; therefore, I should dwell in the burial ground.” For this reason, Bhikkhu Ưu-đa-la always delighted in sitting in meditation in charnel grounds and did not remain where people dwelt; therefore, he was acclaimed as foremost.

– The reason Bhikkhu Lô-hê-ninh was foremost in always sitting peacefully upon a grass mat was this: This bhikkhu constantly sat upon a grass mat in order to eliminate craving. What does it mean to eliminate craving? It means that although there might be a golden bed and a jade pillow, he felt no craving or attachment toward them. It is also said that if someone offered him a fine seat, he regarded it no differently from the offering of a grass mat. Once craving had been severed, all the fetters were also brought to an end. He then stretched out his hand, grasped the grass, and bowed toward it. Someone asked, “Why do you bow toward the grass?” He replied, “By relying upon this grass, my mind’s delight in beautiful things was completely extinguished. Since I attained the Way through it, it is my teacher; therefore, I bow toward it.” Five hundred monkeys who were reborn in the heavenly realm likewise scattered heavenly Mandārava flowers upon a corpse. Because it was on account of the corpse that they were reborn in heaven, they came to scatter flowers over it. In general, what is noble necessarily has what is lowly as its foundation. For this reason, Bhikkhu Lô-hê-ninh was called foremost in sitting in meditation upon a grass mat.

– The reason Bhikkhu Ưu-kìm-ma was foremost in not conversing with others and walking only with his gaze directed toward the ground was this: This bhikkhu constantly worried about the faults of speech and therefore wished to correct them. He reflected to himself: “It is precisely because of this mouth that one is born among humans or devas, or in the three evil destinies. There are many kinds of hell, and throughout the five destinies one suffers every manner of distress; truly, the suffering is immeasurable. I should now emulate Crown Prince Mộ Phách and vow not to speak. From what do the four faults and three calamities arise?” Thus, he refrained from speaking and simply walked with his gaze directed straight toward the ground. The Buddha regarded this ability as rare, and whenever he addressed the bhikkhus, he praised this virtue. He said to Venerable Ānanda, “The conduct of such a bhikkhu should be recorded so that many people may know of it and follow his example.” For this reason, he was acclaimed as foremost.

– The reason Bhikkhu Nhất Tâm was foremost in the practice of samadhi was this: This bhikkhu had practiced concentration in former times, investigating it from the coarse to the subtle. Now that the power of his concentration had become established, his practice was as effortless as roaming through a familiar landscape, and while sitting he forgot all conceptions. What analogy may fully illustrate the principle of forgetting conceptions? It is like a person who has eaten food of a hundred flavors. Because his mind is utterly satiated, he no longer entertains any thought of eating. Even while walking, advancing, or stopping, the experience becomes ever more profound; only afterward does he speak or engage in activity. Since his designation was established on the basis of concentration, he was called foremost in entering samadhi while sitting, standing, and walking.

– The reason the elder Dharmaruci was called foremost among those who delighted in journeying afar is as follows. When the Buddha was in the world, there was an elder named Dharmaruci who went to the Buddha, paid homage, and then inquired after Him. The Buddha said: “Dharmaruci, it has been a very long time since you came alone; only now have we been able to meet.” Someone asked the Buddha: “We do not understand why the Blessed One said, ‘It has been a very long time since you came alone.’” The Buddha replied: “Do you wish to know?” He answered: “I wish to know.” The Buddha said: “In the distant past, incalculable kalpas ago, there was a Buddha in the world named Dipankara. At that time, I was a brahmin named Sumedha. Once, as Dipankara Buddha was about to enter a city, I encountered Him along the road. Seeing the radiance of the Buddha’s marks shining everywhere, I praised Him, saying: ‘The radiance of the Blessed One’s marks shines more brilliantly than the sun and moon. The Blessed One’s merit is as abundant and profound as heaven and earth. The Blessed One’s heart is more compassionate than that of a loving mother.’ Looking around, I found nothing with which to make an offering. I thought: ‘Now is precisely the right time. Here is an excellent field of merit in which roots of goodness may be planted.’ Seeing a little mud on the ground and fearing that it would soil the Buddha’s feet, I spread my hair over the muddy place so that Dipankara Buddha could step upon it and pass across. The Buddha then bestowed a prediction upon me, saying: ‘Because you have shown such courage and vigor, after incalculable kalpas you will become a Buddha named Shakyamuni.’ At that time, another brahmin was also beside the road. Anger arose in his mind, and he said: ‘This man is no different from an animal! He lets another tread upon his hair and pass over it.’ From that time onward, for immeasurable and innumerable kalpas, he was continually reborn among animals. Later, in the great ocean, he became a makara fish whose body was seven thousand yojanas long. At that time, five hundred merchants sailed into the great ocean in search of jewels. They encountered this makara fish, which overturned their ship with its mouth and was about to swallow them. Terrified, the five hundred men each invoked the beings whom they revered. The leader of the merchants said to everyone: ‘There is now a Buddha in the world named Shakyamuni. None surpasses Him in rescuing those in peril and distress. We should invoke His name and pray to be delivered from this calamity.’ They immediately invoked His name in unison. When the makara fish heard the Buddha’s name, its original consciousness still remained, and it reflected: ‘Shakyamuni Buddha has appeared in the world; why does my body still remain among the fish?’ It then plunged deep beneath the water. The five hundred merchants returned safely. At that time, the makara fish exposed half its body upon a sandy shore and, taking neither food nor drink, died after twenty-seven days. It was reborn as the son of an elder and was named Dharmaruci. Only now has he come and met with me. For this reason, I said, ‘It has been a very long time.’” When Dharmaruci heard the entire account, he went to the seashore to seek his former corpse. On that shore he saw the skeleton of a great fish, its flesh and skin entirely gone. He walked upon one of its ribs and reflected: “This is my former corpse.” He then scattered flowers over that former corpse and contemplated the events of the past. Suddenly, he attained the Path. For this reason, the elder Dharmaruci was called foremost among those who journeyed afar.

– The reason the bhikshu Kajira was declared foremost in gathering assemblies and preaching the Dharma is that this bhikshu’s voice was clear and resonant, carrying very far. Upon hearing his voice, innumerable people would gather, and he would expound the profound Dharma to them, saying: “You should know that the appearance of the Tathagata in the world is exceedingly difficult to encounter, and the ambrosial Dharma of the Four Truths is likewise difficult to hear. Whenever you have leisure, you should contemplate the ultimate truth, sever the twelve kinds of bonds and fetters, and thereby attain nirvana.” This bhikshu always assisted the Buddha in propagating His teaching and transforming beings, constantly spreading this Dharma far and wide. For this reason, he was declared foremost in voice among those who gathered assemblies and preached the Dharma.

– The reason the bhiksu Bakkula was said to possess an exceedingly long life was that, in the distant past, he had made offerings to sixty thousand Buddhas and, wherever the Buddhas dwelt, had constantly practiced loving-kindness. Toward all living creatures possessing form and life, even the smallest, he continually increased his compassionate concern and never entertained the slightest thought of killing. Through the merit of that loving-kindness, he now obtained this recompense. The Buddha told Venerable Ananda: “Today, the purity of My bodily marks is unsurpassed, just as a lotus flower remains unstained by mud and water; yet My lifespan is precisely eighty years, unlike Bakkula’s lifespan of one hundred and sixty years. The Tathagata accords with the world and, wishing to adapt to sentient beings, does not display anything extraordinary; therefore, His lifespan is eighty years.” The bhiksu Bakkula received the blessing of loving-kindness practiced in a former life and consequently obtained the recompense of an increased lifespan. Someone might ask: Was it solely through loving-kindness that he attained such a lifespan, or was there another cause as well? The answer is: There was. In ancient times, when the Tathagata Vipasyin appeared in the world, there were one hundred and sixty-eight thousand bhiksus traveling about and teaching. At that time, there was an elder who lived according to enlightened principles and cultivated them with wholehearted sincerity. He was good-natured, humble, and did not enjoy drinking intoxicants. On the day of the annual festival, however, at the urging of some young people, he drank a little. Under the influence of the liquor, he went to the Blessed One, paid homage, and inquired after His well-being. He then invited the Buddha and His disciples to accept offerings from him and his household for ninety days. Any bhiksu who fell ill was invited to his home to receive medicines, and he promised to provide in full whatever necessities were required. Having made this invitation, he returned home and instructed everyone in his household: “I have invited the Buddha and His disciples to receive offerings for ninety days, so all four kinds of requisites must be provided in full.” After giving his instructions and admonitions, he went to sleep. He slept for a long time before awakening. His wife said: “Earlier, you instructed us to prepare all the requisite offerings. Why are you silent now and no longer mention the matter?” Astonished, the elder asked: “What did I say and instruct you to do just now?” His wife recounted it to him: “Before going to sleep, did you not say anything?” The elder replied: “I do not clearly remember what I said.” His wife said: “At that time, you said: ‘I have invited the Buddha and His disciples to receive offerings for ninety days. Nothing they require may be lacking.’ Is that not what you said?” Reflecting, the elder said: “It was the liquor that confused me and led to this.” Feeling ashamed, he resolved to fulfill the invitation. Early the following morning, in his own home, the elder burned incense and, facing from afar, bowed his head and respectfully invited the Blessed One and the great assembly. A bhiksu came to request medicine. The elder asked: “From what ailment do you suffer?” He replied: “A headache.” The elder said: “This must be caused by fluid in the upper part of the chest rising forcefully to the head. That is why your head aches.” He then gave him one haritaki fruit and said: “Taking this medicine alone will suffice to cure the illness.” The bhiksu took the medicine, and his illness was immediately cured. Through the merit of that deed, for ninety-one kalpas he never suffered illness. He was born into the household of an elder and, at the age of eighty, renounced household life to study the Way. He passed another eighty years thereafter; thus, his years as a householder and as a renunciant together amounted to one hundred and sixty. While still a householder, he once engaged in a contest of strength and briefly suffered a headache, but immediately found a way to cure it; from then onward, he was constantly free from illness. Therefore, Bakkula was said to be foremost in longevity. He exceeded the lifespan of one hundred years by sixty years. For someone in the age of the five defilements to possess such a lifespan was most extraordinary, like a lotus flower arising amid impurities.

Venerable Ananda asked Bakkula: “Why do you not expound the Dharma for others? Is it because you lack the four kinds of eloquence, or because you are deficient in wisdom?” He replied: “My wisdom regarding the four kinds of eloquence is keen and swift; I do not lack them. I simply delight in quietude and do not enjoy crowded, noisy places. Therefore, I do not teach the Dharma.”

Question: Venerable Bakkula possessed a long life; why was he not born in the other three regions—the other three continents? Answer: The reason the Buddhas are not born there is that the people of those realms are difficult to transform. The sentient beings of this realm possess sharp faculties and quick minds. Although they are extremely wicked, they also courageously uphold the Way without shrinking from hardship. Therefore, since ancient times, all Buddhas have been born in this realm. Venerable Bakkula was destined to attain the Way in this realm and consequently was not born in any of the other three regions.

– The reason Venerable Purnamaitrayaniputra was called foremost in teaching the Dharma was that he possessed three qualities by virtue of which he was called foremost. Other bhiksus also taught the Dharma, but they did not possess these three noteworthy qualities and therefore were not called foremost. When Venerable Purnamaitrayaniputra taught the Dharma, he first employed his eloquence to raise a wondrous voice, causing everyone who heard it to rejoice and turn their attention toward him. Next, he used stern and distressing words to admonish their minds, causing those who had not inwardly comprehended to become fearful in time and to conceive the thought that such an encounter was difficult to obtain. Finally, he used luminous wisdom to instruct them in impermanence, emptiness, and non-self. Those who listened had their bonds dissolved, their defilements stilled, and their wisdom unified and developed. The Dharma expounded by the Blessed One is good in the beginning, good in the middle, and good in the end. Venerable Purnamaitrayaniputra was likewise perfect in all three respects. Apart from the Tathagata, no one could surpass him in expounding the Dharma. Venerable Sariputra made this personal vow: From early morning until midday, he must guide one person to attain the Stream-enterer’s path. Venerable Maudgalyayana also vowed to guide people, establishing them firmly in one of the four directions and advancing them by one stage before he would take his meal. Other bhiksus likewise guided people, but compared with Venerable Purnamaitrayaniputra, they did not equal even one hundredth of him. From the time he attained the Way until his nirvana, this venerable one guided ninety-nine thousand people. Among the sravakas, he transformed more sentient beings than anyone else; therefore, he was called foremost in teaching the Dharma.

– The reason the Venerable Upali was acclaimed as foremost in upholding the Vinaya was this: In former times, the Blessed One returned to visit his native land at the invitation of his father, King Suddhodana. Although the minds of the bhikkhus accompanying the Buddha were all pure and refined, their outward appearance was not yet distinguished. At that time, King Suddhodana wished to encourage the sons of the noble Sakyan clans to renounce the household life and become bhikkhus so that they might attend upon the Buddha. He therefore issued this decree: If a Sakyan household had two brothers, it must allow one of them to renounce the household life and cultivate the path. Anyone who disobeyed would be severely punished. At that time, there was a Sakyan youth named Mianwang, the eldest among the Sakyan sons who were to renounce the household life, and so he was to have his head shaved first. The Buddha instructed Upali to shave this man’s head. He further admonished him: “The Sakyans are habitually proud, and their bodies have always been delicate. You should shave his head slowly and gently.” Upali obeyed and shaved very gently—indeed, so gently that the blade scarcely touched the skin. Upali then reversed the razor and used its spine to shave the hair. The Buddha said: “You cannot continue shaving with the belly of the blade in that manner.” He also said: “You must not shave from the crown downward and make the entire head bare in a single stroke. Proceed gradually.” All five hundred Sakyan youths had their heads shaved in this way. The Buddha said to Upali, “Come, bhikkhu!” and he immediately became a shramana. The Buddha then conferred the precepts upon him, whereupon he attained arhatship. Next, the precepts were conferred upon the five hundred Sakyan sons. Upali became the senior elder and stroked with his hand the heads of those five hundred men, who were his disciples. After receiving ordination, they were required in turn to bow before Upali. Formerly, these Sakyan youths had always been proud and considered themselves superior to others. They could not humble themselves; moreover, Upali had been a “servant” of their clans. They therefore all said: “This man was a servant of our households. Why should we bow to him?” The Buddha said: “It is not so. Within the Dharma there are neither noble nor base. Whoever attains it first is the elder brother; whoever attains it afterward is the younger.” After hesitating for a moment, they subdued their minds and bowed. At once, heaven and earth shook mightily. The devas in the sky praised them, saying: “Excellent! Excellent! Today the Sakyans have subdued their arrogant minds.” Because such a mind is difficult to conquer, the great earth quaked. At the same time as the five hundred Sakyan youths renounced the household life to practice the path, ninety-nine thousand other people also renounced the household life and cultivated the path. From the time the Venerable Upali followed the Buddha and received the precepts, he never transgressed them by even the slightest degree. For this reason, he was called foremost in upholding the precepts.

Was it solely because of this, or were there other reasons as well?

North of Jetavana Monastery, there was a bhikkhu who was ill and had not recovered even after six years. At that time, the Venerable Upali visited him and asked: “You have been ill for a long time. If there is anything you need, you should tell me.” The sick bhikkhu replied: “What I need cannot be spoken of.” Upali asked: “What is it that you need?

If it cannot be found here, I shall send people everywhere to seek it. If it cannot be found in the human world, they shall seek it in the heavens.” He replied: “What I need is available within the city of Shravasti, but because it contravenes the Buddha’s teaching, I cannot speak of it.” Upali said: “Merely speaking of it will cause no harm.” He replied: “I long only for wine. If I could obtain five sheng of wine, my illness would immediately be cured.” The Venerable Upali said: “Wait here.

For your sake, I shall ask the Buddha.” The Venerable returned to where the Buddha was and said: “An ill bhikkhu requires wine as medicine. I do not know whether he may drink it.” The Blessed One taught: “The Dharma regulations I have established are intended to remove illness.” The Venerable Upali then obtained wine and gave it to the sick bhikkhu to drink, and his illness was immediately cured. He also taught the Dharma to that bhikkhu, enabling him to attain arhatship.

The Blessed One praised the Venerable Upali: “You questioned the Tathagata about this matter, thereby enabling the sick bhikkhu to recover and also to attain the path. Had this bhikkhu not been delivered, he would later have fallen into the three evil destinies, with no time appointed for his release. For the sake of future bhikkhus, you should explain the disciplinary prohibitions, enabling them to distinguish light offenses from grave ones so that they may be rescued from peril.

You are truly capable of upholding the Vinaya. I therefore entrust the Vinaya Pitaka to you; do not allow it to be lost or scattered. Among the Pitakas, this one is the most venerable.

Shramaneras and laypeople should not be allowed to intrude upon it.” For this reason, he was again acclaimed as foremost.

– The reason the bhikkhu Vakkali was called one who had attained liberation through faith was this: This bhikkhu had long been ill and had lain upon his bed for six years. All those who had cared for him had departed. The sick bhikkhu thought to himself: “I have been ill for far too long. All those caring for me have grown weary and may well have become discouraged, yet I have not received the compassionate regard of the Tathagata! I should therefore dispose of myself and bring an end to the suffering of this illness.” He then found a knife, faced it, and said: “If you merely kill me, will the fetters also be severed?” Having spoken, he took the knife and stabbed himself in the throat. When the blade had penetrated halfway through his throat, he attained the exhaustion of the outflows; by the time his head was severed, he had realized nirvana. At that moment, the great earth quaked, and the reverberation reached the dwelling place of Mara Papiyan. Papiyan thought: “Surely some portent has appeared for the great earth to quake in this manner.” He immediately surveyed everything with his divine eye and saw that a bhikkhu had just taken his own life, but he did not know to what destination that bhikkhu’s spiritual consciousness had gone. He examined all the heavenly realms but could not find it. He then searched the human realm but did not encounter it there. He also searched the three evil destinies but could not find it anywhere. The Buddha then led the bhikkhus to the place where the bhikkhu had just died to prepare for his cremation. They saw flames rising from the corpse. These were flames emitted by Papiyan as he searched for the bhikkhu’s spiritual consciousness, yet he remained wholly unable to discover where it was. Papiyan sought it because he wished to learn the destination toward which the spiritual consciousness had proceeded so that he might destroy it and prevent its attainment. The bhikkhus then carried out the cremation. The Buddha praised this bhikkhu as one who had attained liberation through faith. Some said: “A person whose faith is utterly sincere entrusts his life to the natural course of things and would not even take up a staff to defend himself, much less harm himself. How, then, could this be?” The answer was: Faith was the reason he took up the knife, for the knife was the sword of wisdom, and he wished to use it to sever the fetters. The body itself is the root of the fetters. The growth of the faculties forms their branches and twigs. When the body is severed, the fetters are removed. Therefore, the one who took up the knife was unobstructed. Taking up the knife of faith, he cut down the tree of doubt; hence, the following line states: “His mind did not hesitate.” From liberation through faith to liberation free of doubt, dull faculties are transformed into sharp ones. For this reason, the bhikkhu Vakkali was called foremost among those liberated through faith.

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