增壹阿含經

XIV. CHAPTER ON THE FIVE PRECEPTS

1. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

“Bhikkhus! If a person delights in killing living beings, that person will fall into hell or be reborn among hungry ghosts or animals; if born among humans, that person’s life will be exceedingly short. Why is this? Because that person has cut short the lives of others. Therefore, you should train yourselves not to kill living beings. Thus, bhikkhus, you should train in this!”

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

2. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

“Within this assembly, I do not see any single practice which, when cultivated and frequently practiced, brings blessings among humans, blessings in the heavens, and the realization of nirvana, as does refraining from killing living beings.”

The Buddha told the bhikkhus:

“If a person does not kill living beings and does not even entertain thoughts of killing, that person’s life will be exceedingly long. Why is this? Because that person does not cause disturbance or harm. Therefore, bhikkhus, you should train yourselves not to kill living beings. Thus, bhikkhus, you should train in this!”

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

3. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

“Within this assembly, I do not see any single practice which, when cultivated and frequently practiced, leads to the course of hell, the course of hungry ghosts, or the course of animals, and, if one is born among humans, causes one to be extremely poor and destitute, without sufficient clothing to cover the body or enough food to fill the mouth, as does stealing.

“Bhikkhus! If a person delights in stealing and taking the possessions of others, that person will fall among hungry ghosts or animals; if born among humans, that person will be extremely poor and destitute. Why is this? Because that person has cut off the means of livelihood of others. Therefore, bhikkhus, you should train yourselves not to take what has not been given. Thus, bhikkhus, you should train in this!”

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

4. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

“Within this assembly, I do not see any single practice which, when cultivated and frequently practiced, brings blessings among humans, blessings in the heavens, and the realization of nirvana, as does the widespread practice of generosity.”

The Buddha told the bhikkhus:

“If a person extensively practices generosity, in the present life that person acquires beauty, strength, and abundance, and enjoys immeasurable blessings in the heavens and among humans. Therefore, bhikkhus, you should practice generosity and harbor no stinginess in your hearts. Thus, bhikkhus, you should train in this!”

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

5. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

“Within this assembly, I do not see any single practice which, when cultivated and frequently practiced, leads to the course of hell, hungry ghosts, or animals, and, if one is born among humans, causes sexual misconduct in one’s household, an absence of pure conduct, and brings censure and constant slander from others. What is that single practice? It is sexual misconduct.”

The Buddha told the bhikkhus:

“If a person engages immoderately in sexual indulgence and delights in violating the spouses of others, that person will fall into hell or be reborn among hungry ghosts or animals; if born among humans, there will be sexual disorder within that person’s household. Therefore, bhikkhus, you should always keep your intentions upright, give rise to no lustful thoughts, and take care not to violate another person’s spouse. Thus, bhikkhus, you should train in this!”

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

6. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

“Within this assembly, I do not see any single practice which, when cultivated and frequently practiced, brings blessings among humans, blessings in the heavens, and the realization of nirvana, as does refraining from sexual misconduct, keeping the body fragrant and pure, and entertaining no improper thoughts.”

The Buddha told the bhikkhus:

“If a person is pure and refrains from sexual misconduct, that person will enjoy blessings among humans and in the heavens. Therefore, bhikkhus, do not engage in sexual misconduct or give rise to lustful intentions. Thus, bhikkhus, you should train in this!”

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

7. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

“Within this assembly, I do not see any single practice which, when cultivated and frequently practiced, leads to the course of hell, the course of hungry ghosts, or the course of animals, and, if one is born among humans, causes foul breath and makes one detested by others, as does false speech. Bhikkhus, if a person tells lies, speaks deceitful embellishments, and disputes over right and wrong, that person will fall among animals or hungry ghosts. Why is this? Because of speaking falsely. Therefore, be utterly sincere and do not speak falsely. Thus, bhikkhus, you should train in this!”

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

8. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

“Within this assembly, I do not see any single practice which, when cultivated and frequently practiced, brings blessings among humans, blessings in the heavens, and the realization of nirvana. What is that single practice? It is refraining from false speech. Bhikkhus, one who does not speak falsely has fragrant breath, and that person’s good reputation spreads far and wide. Therefore, bhikkhus, you should practice refraining from false speech. Thus, bhikkhus, you should train in this!”

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

9. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

“Within this assembly, I do not see any single practice which, when cultivated and frequently practiced, brings the suffering of rebirth among animals, hungry ghosts, or in hell, and, if one is born among humans, causes madness, stupidity, delusion, and an inability to distinguish truth from falsehood, as does drinking intoxicants. Bhikkhus, if a person delights in drinking intoxicants, wherever that person is born, that person will lack wisdom and constantly suffer from stupidity. Thus, bhikkhus, take care not to drink intoxicants. Thus, bhikkhus, you should train in this!”

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

10. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

“Within this assembly, I do not see any single practice superior to this one: when cultivated and frequently practiced, it brings blessings among humans, blessings in the heavens, and the realization of nirvana. What is that single practice? It is refraining from drinking intoxicants. Bhikkhus, if a person does not drink intoxicants, upon being born that person will be intelligent and free from stupidity, broadly learned with a retentive memory, and with a mind free from confusion. Thus, bhikkhus, you should train in this!”

When the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

The Discourse on Hell is the fifth;

These are called unwholesome practices.

The remaining five concern devas and humans,

Making known their numerical sequence.

XV. CHAPTER ON EXISTENCE AND NONEXISTENCE

1. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

– You should know that there are these two views. What are the two? They are the view of existence and the view of nonexistence. There are ascetics and brahmins who have studied and recited these two views, yet ultimately do not accord with the Dharma and do not know them as they truly are. These are not ascetics or brahmins. Among ascetics, they violate the discipline of ascetics; among brahmins, they violate the discipline of brahmins. These ascetics and brahmins ultimately do not personally realize and abide in the attainment.

There are ascetics and brahmins who, with regard to these two views, recite them, recollect them, understand them, relinquish them, and know them as they truly are. These are ascetics who know how to uphold the practices of ascetics and brahmins who know how to uphold the practices of brahmins. They personally realize and abide in the attainment; birth and death have ended, the holy life has been established, what had to be done has been accomplished, and they will receive no further existence. They know this as it truly is. Therefore, bhikkhus, you should neither practice nor recite these two views, but should abandon them completely. Thus, bhikkhus, you should train yourselves!

Then, having heard the Buddha's teaching, the bhikkhus rejoiced and respectfully put it into practice.

2. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

– There are these two views. What are the two views? They are the view of existence and the view of nonexistence. What is the view of existence? It is the view of existence in the desire realm, the view of existence in the form realm, and the view of existence in the formless realm. What is the view of existence in the desire realm? It is the five sensual desires. What are the five sensual desires? They are forms seen by the eye that are greatly loved and cherished, to which people of the world are devoted and from which they have never become detached; likewise, sounds heard by the ear, odors smelled by the nose, flavors known by the tongue, tangible objects known by the body, and dharmas discerned by the mind. This is the view of existence.

What is called the view of nonexistence? It means regarding existence as permanent or regarding it as impermanent; holding the view of annihilation or the view of non-annihilation; regarding the world as finite or regarding it as infinite; regarding there as being a body or no body; regarding there as being a life-principle or no life-principle; and regarding the body as one thing and the life-principle as another. These sixty-two views are called the view of nonexistence, and they are not right view. This is called the view of nonexistence.

Therefore, bhikkhus, you should abandon these two views. Thus, bhikkhus, you should train yourselves!

Then, having heard the Buddha's teaching, the bhikkhus rejoiced and respectfully put it into practice.

3. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

– There are these two kinds of giving. What are the two? They are the gift of Dharma and the gift of material things. Bhikkhus, of all gifts, none surpasses the gift of Dharma. Therefore, bhikkhus, you should constantly train in giving the Dharma. Thus, bhikkhus, you should train yourselves!

Then, having heard the Buddha's teaching, the bhikkhus rejoiced and respectfully put it into practice.

4. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

– There are two kinds of activity. What are the two kinds? There is activity pertaining to the Dharma and activity pertaining to material things. Of all activities, none surpasses activity pertaining to the Dharma. Therefore, bhikkhus, you should train in activity pertaining to the Dharma and not in activity pertaining to material things. Thus, bhikkhus, you should train yourselves!

Then, having heard the Buddha's teaching, the bhikkhus rejoiced and respectfully put it into practice.

5. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

– There are these two kinds of beneficence. What are the two? They are beneficence through the Dharma and beneficence through material things. Of all forms of beneficence, none surpasses beneficence through the Dharma. Therefore, bhikkhus, cultivate beneficence through the Dharma. Thus, bhikkhus, you should train yourselves!

Then, having heard the Buddha's teaching, the bhikkhus rejoiced and respectfully put it into practice.

6. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

– A foolish person has two characteristics. What are the two? Here, a fool does what ought not to be done and, when a task is nearly completed, grows weary and abandons it. Bhikkhus, these are the two characteristics of a foolish person.

Furthermore, bhikkhus, a wise person has two characteristics. What are the two? Here, a wise person does not do what ought not to be done and, when a task is nearly completed, does not grow weary and abandon it.

Therefore, bhikkhus, you should distance yourselves from the two characteristics of a foolish person. You should remember to cultivate the two characteristics of a wise person. Thus, bhikkhus, you should train yourselves!

Then, having heard the Buddha's teaching, the bhikkhus rejoiced and respectfully put it into practice.

7. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

– There are these two dharmas upon which one should inwardly reflect with single-minded concentration, just as one pays homage to the Tathagata. What are the two dharmas? They are wisdom and cessation.

Thus, bhikkhus, you should inwardly reflect upon these two dharmas with single-minded concentration, just as you pay homage to the Tathagata. Thus, bhikkhus, you should train yourselves!

Then, having heard the Buddha's teaching, the bhikkhus rejoiced and respectfully put it into practice.

8. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

– There are these two dharmas upon which one should inwardly reflect with single-minded concentration, just as one pays homage to the Jewel of the Dharma or to a shrine of the Tathagata. What are the two dharmas? They are powers and fearlessnesses. Thus, bhikkhus, you should inwardly reflect upon these two dharmas with single-minded concentration, just as you pay homage to the Jewel of the Dharma and to a shrine of the Tathagata. Thus, bhikkhus, you should train yourselves!

Then, having heard the Buddha's teaching, the bhikkhus rejoiced and respectfully put it into practice.

9. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

– There are these two dharmas upon which one should inwardly reflect with single-minded concentration, just as one pays homage at a temple of the Tathagata. What are the two dharmas? No one in the world is equal to the Tathagata. The Tathagata possesses great loving-kindness and great compassion, showing mercy toward and keeping in mind beings throughout the ten directions. Thus, bhikkhus, you should inwardly reflect upon these two dharmas with single-minded concentration, just as you pay homage at a temple of the Tathagata. Thus, bhikkhus, you should train yourselves!

Then, having heard the Buddha's teaching, the bhikkhus rejoiced and respectfully put it into practice.

10. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

– There are two causes and two conditions from which right view arises. What are the two? Receiving instruction and inwardly contemplating calm and insight. Thus, bhikkhus, right view arises from these two causes and two conditions. Thus, bhikkhus, you should train yourselves!

Then, having heard the Buddha's teaching, the bhikkhus rejoiced and respectfully put it into practice.

The two views and the two kinds of giving,

The foolish person has two characteristics.

Homage to the Dharma and the Tathagata's shrine,

With right view coming last.

XVI. THE CHAPTER ON THE EXTINGUISHING OF FIRE

1. Thus have I heard:

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

At that time, Venerable Nanda was staying in the Elephant Flower Garden. While in a secluded place, Venerable Nanda had this thought:

– It is exceedingly difficult to encounter the Tathagata's appearance in the world. Only after hundreds of millions of kalpas does he appear; truly, he cannot readily be seen. The Tathagata appears only after a long and distant span of time, just as the udumbara flower appears only rarely. So too is it with the Tathagata's appearance in the world: it is exceedingly difficult to encounter, for only after hundreds of millions of kalpas does he appear, and truly he cannot readily be seen. This state is also difficult to encounter: all formations are brought entirely to an end, craving is exhausted without remainder, there is no defilement, there is complete cessation—nirvana.

At that time, a celestial son who practiced the ways of Māra knew Venerable Nanda's thoughts. He immediately went to Sundarī, a daughter of the Śākya clan, and, hovering in the air, praised her with this verse:

Now, maiden, you should rejoice,

Don fine garments and play the five kinds of music.

Nanda will cast aside his Dharma robe,

And in the future delight with you.

At that time, after the Sakyan woman Sundarī had heard the deva’s words, she became so joyful and elated that she could not contain herself. She immediately adorned herself, put the house in order, spread out fine seats, and had music performed, just as when Nanda had still been living at home.

At that time, King Prasenajit was holding an assembly in the Universal Assembly Hall when he heard that the bhikkhu Nanda had returned his Dharma robe and resumed the household life. Why was this? Because a deva in the sky had told his wife so. After hearing these words, King Prasenajit became distressed and immediately mounted a white elephant and went to that park. Upon arriving, he entered the Elephant Lotus Pond. Seeing Venerable Nanda from afar, he approached him, bowed down, and sat to one side.

Venerable Nanda then said to King Prasenajit:

“Why have you come here with your countenance altered? What matter has brought you to me?”

King Prasenajit replied:

“Venerable sir, you should know that while I was in the Universal Assembly Hall, I heard that you had cast aside the Dharma robe and returned to the life of a layman. After hearing this, I came here. I do not know what instruction the Venerable might give concerning it.”

Venerable Nanda smiled and slowly said to the king:

“You have neither seen nor heard this, Great King, so why do you speak in this way? Great King, have you not heard the Tathagata say that I have eliminated all fetters, ended birth and death, established the holy life, done what had to be done, and will undergo no further existence, knowing this as it truly is; and that I have now become an arhat and my mind has attained liberation?”

King Prasenajit said:

“I have not heard the Tathagata say that the bhikkhu Nanda has ended birth and death, attained arhatship, and liberated his mind. Why is this? A deva came and told the Sakyan woman Sundarī that you had returned to the household life. When Lady Sundarī heard these words, she immediately had music performed, adorned herself, and spread out seats. Upon hearing this, I came to see the Venerable.”

Nanda said to the king:

“You neither knew nor heard the truth, so why do you speak thus? There are śramaṇas and brahmins who constantly delight in the bliss of cessation, the bliss of the Well-Gone One, the bliss of the śramaṇa, and the bliss of nirvana. Having themselves regarded sensual lust as a fiery pit, it is impossible that they would return to it.

Bones are like linked chains; flesh is like a heap of stones; sensual pleasure is like honey smeared upon a blade. One clings to some trifling gain without considering the future calamity. It is also like a branch breaking beneath too much fruit, like a debt that must soon be repaid, like a forest of sword-bladed trees, like a deadly poison, like poisonous leaves, and like poisonous flowers and fruits.

I contemplate sensual desire in precisely this way; therefore, it is impossible that my mind would still be defiled by attachment to it. From the fiery pit of desire through to poisonous fruit—if one does not contemplate these things, yet wishes to cross the flood of sensual desire, the flood of existence, the flood of views, and the flood of ignorance, and wishes to enter the realm of nirvana without remainder and attain parinirvana, that is impossible.

“Great King, you should know that there are śramaṇas and brahmins who contemplate: ‘This is the bliss of cessation, the bliss of the Well-Gone One, the bliss of the śramaṇa, and the bliss of nirvana.’ This is certainly possible. Such a person contemplates in this way: he clearly understands that the fiery pit of sensuality is like a mass of bones, a heap of flesh, a sharp blade smeared with honey, a branch breaking beneath too much fruit, or a debt; it is also like a sword-bladed tree, a poisonous tree, or a deadly poison.

He clearly contemplates and understands them all. This is attainable. Having clearly understood the origin of the fire of sensuality, he can then cross the flood of sensual desire, the flood of existence, the flood of views, and the flood of ignorance.

This is certainly possible.

“How is it, Great King? On the basis of what have you seen or known that you speak in this way? Great King, I have now become an arhat. Birth and death have ended, the holy life has been established, what had to be done has been done, I shall enter a mother’s womb no more, and my mind has attained liberation.”

King Prasenajit then rejoiced inwardly, and a wholesome state of mind arose in him. He said to Venerable Nanda:

“I now have not the slightest doubt that the Venerable has become an arhat. I ask leave to depart, for the affairs of state are many.”

Venerable Nanda replied:

“You should know that it is time.”

King Prasenajit then rose from his seat, bowed, and withdrew. Not long after King Prasenajit had departed, Māra the Evil One came to Venerable Nanda, stood in midair, and addressed him again in verse:

Your lady’s face is like the moon,

Her body adorned with gold, silver, and jewels.

Recall her bearing and countenance;

With music she continually delights herself.

She plucks the lute, beats the drum, and sings,

Her voice exceedingly gentle,

Able to dispel every sorrow—

Why take pleasure in this forest?

Venerable Nanda then thought:

“This is the deva who practices the deeds of Māra.”

Knowing this, he answered in verse:

Once I possessed such a mind,

Never sated with sensual desire,

Bound inwardly by desire,

Unaware of aging, sickness, and death.

I have crossed the abyss of craving and desire,

Undefiled and free from attachment.

All splendor and glory are suffering;

I delight only in the Dharma of true suchness.

Now I am free of all fetters;

Lust, anger, and delusion are ended.

I shall cultivate these states no more;

Foolish people should awaken and understand.

After hearing these words, that deva who practiced the deeds of Māra became filled with sorrow and vanished from that place.

At that time, many bhikkhus related this entire matter to the Blessed One. The Blessed One then said to the bhikkhus:

“Among bhikkhus of handsome appearance, none surpasses the bhikkhu Nanda. The bhikkhu Nanda is also foremost in having serene faculties. The bhikkhu Nanda is also free from sensual desire. The bhikkhu Nanda is also free from anger. The bhikkhu Nanda is also free from delusion. The bhikkhu Nanda has also become an arhat. Why is this? The bhikkhu Nanda is handsome in appearance, and his faculties are tranquil.”

The Blessed One then said to the bhikkhus:

“Among my śrāvaka disciples, the foremost in handsome appearance is the bhikkhu Nanda, and the foremost in tranquil faculties is also the bhikkhu Nanda.”

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

2. Thus have I heard:

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

The Blessed One then said to the bhikkhus:

“There are two kinds of nirvana. What are the two? Nirvana with remainder and nirvana without remainder.

“What is called nirvana with remainder? Here, a bhikkhu eliminates the five lower fetters. That person then enters nirvana and does not return to this realm. This is called nirvana with remainder.

“What is called nirvana without remainder? It is when a bhikkhu has completely ended the outflows and attained the state free from outflows, has attained liberation of mind and liberation through wisdom, has personally realized these and abides at ease, and knows as it truly is: ‘Birth and death have ended, the holy life has been established, what had to be done has been done, and there will be no further existence.’ This is nirvana without remainder.

“Of these two kinds of nirvana, you should seek the means to attain nirvana without remainder. Thus, bhikkhus, you should train in this way.”

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

3. Thus have I heard:

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

The Blessed One then said to the bhikkhus:

“I shall now give a simile concerning a crow, and I shall also give a simile concerning a pig. Consider them carefully, and I shall explain them.”

The bhikkhus replied:

“Yes, Blessed One.”

The bhikkhus respectfully received the Buddha’s instruction, and the Blessed One said:

– Why is that person said to be like a crow? Suppose a person dwelling in a secluded place continually indulges in sexual desire and commits evil deeds. Afterward, he becomes ashamed, repents, and clearly discloses to others what he has done. Why is this? Perhaps practitioners of the holy life have seen and reproached him: “This person habitually indulges in sexual desire and commits evil deeds.” Having committed evil deeds, he repents before others and knows shame. He is like a crow that, constantly suffering from hunger, eats filthy things and then wipes its beak, fearing that another bird might see it and say, “This crow has eaten something filthy.” So too, if a person in a secluded place indulges in sexual desire and commits unwholesome deeds, but afterward becomes ashamed, repents, and tells others what he has done, it is because practitioners of the holy life may have seen him and know that he indulges in desire and commits evil deeds. Such a person is said to be like a crow.

Why is that person said to be like a pig?

Suppose a person dwelling in a secluded place continually indulges in sexual desire and commits evil deeds, yet feels no shame and does not repent. Instead, he praises himself before others, behaving arrogantly and conceitedly: “I can obtain the five sensual pleasures and delight in them, whereas these people cannot obtain the five sensual pleasures.” Having committed evil, he feels no shame. This person is like a pig that constantly eats filthy things and lies in impure places, yet bustles about among the other pigs.

So too, if a person habitually indulges in sexual desire and commits evil deeds, yet feels no shame and does not repent, but praises himself before others, behaving arrogantly and thinking, “I can obtain the five sensual pleasures and delight in them, whereas these people cannot obtain the five sensual pleasures and delight in them,” such a person is said to be like a pig. Therefore, monks, you should keep far away from this.

Thus, monks, you should train yourselves in this way.

When the monks had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

4. Thus have I heard:

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

At that time, the Blessed One addressed the monks:

– Today I shall speak about a person who is like a donkey and a person who is like an ox. Listen closely, listen closely, and carefully reflect upon it!

The monks replied:

– Yes, Blessed One.

After the monks had respectfully received the Buddha’s instruction, the Blessed One said:

– Why is that person said to be like a donkey?

Suppose a person shaves off his beard and hair, dons the three Dharma robes, and, out of firm faith, leaves the household life to study the Way. Yet his faculties are unsettled. When his eyes see a form, a perception of that form arises accordingly, and his thoughts race in myriad directions.

At that time, his faculty of sight is impure; confused perceptions arise, and he is unable to guard it. All manner of evils arise in full, and he is likewise unable to protect the faculty of sight. When his ears hear sounds, his nose smells odors, his tongue knows flavors, his body knows tangible objects, or his mind knows dharmas, diseased consciousness arises accordingly, and his thoughts race in myriad directions.

At that time, his faculty of mind is impure; confused perceptions arise, and he is unable to guard it. All manner of evils arise in full, and he is likewise unable to protect the faculty of mind. He lacks the requisite dignified deportment and proper conduct.

In walking, advancing or stopping, bending or stretching, lowering or raising his head, and carrying his robes and alms bowl, he violates the precepts and prohibitions. Practitioners of the holy life then see and reproach him: “Alas! This foolish person merely resembles a shramana.” They criticize him, saying, “If he were a shramana, he should not behave in this way.” The person says, “I too am a monk!

I too am a monk!” He is like a donkey that enters a herd of oxen and proclaims, “I too am an ox! I too am an ox!” Yet its two ears do not resemble those of an ox, its horns do not resemble those of an ox, its tail does not resemble that of an ox, and its voice is also different. The oxen may then gore it with their horns, kick it with their feet, or bite it with their mouths.

This monk is likewise such a person. His faculties are unsettled. When his eyes see a form, a perception of that form arises accordingly, and his thoughts race in myriad directions.

At that time, his faculty of sight is impure; confused perceptions arise, and he is unable to guard it. All manner of evils arise in full, and he is likewise unable to protect the faculty of sight. When his ears hear sounds, his nose smells odors, his tongue tastes flavors, his body knows tangible objects, or his mind knows dharmas, diseased consciousness arises accordingly, and his thoughts race in myriad directions.

At that time, his faculty of mind is impure; confused perceptions arise, and he is unable to guard it. All manner of evils are present, and he is likewise unable to protect the faculty of mind. He lacks the dignified deportment and proper conduct that he should possess.

In walking, advancing or stopping, bending or stretching, lowering or raising his head, and carrying his robes and alms bowl, he violates the precepts and prohibitions. Practitioners of the holy life then see and reproach him: “Alas! This foolish person merely resembles a shramana.” They point out his faults, saying, “If he were a shramana, he should not behave in this way!” The person says, “I am a shramana,” just as a donkey enters a herd of oxen.

Such a person is said to be like a donkey.

Why is that person said to be like an ox?

Suppose a person shaves off his beard and hair, dons the three Dharma robes, and, out of firm faith, leaves the household life to study the Way. His faculties are then tranquil, and he knows moderation in eating and drinking. Throughout the day, he continually practices walking meditation and never abandons it, while his mind contemplates the Dharma of the thirty-seven factors of the Way.

If his eyes see a form, no perception of that form arises, nor do his thoughts race after it. At that time, his faculty of sight becomes purified; wholesome perceptions arise, and he is able to guard it so that no evils arise. He constantly protects the faculty of sight.

When his ears hear sounds, his nose smells odors, his tongue tastes flavors, his body knows tangible objects, or his mind knows dharmas, no diseased consciousness arises. At that time, his faculty of mind becomes purified. He then knows to go to the place where practitioners of the holy life dwell.

Seeing him approach from afar, those practitioners of the holy life each call out, “Welcome, fellow practitioner!”

They then make offerings to him at the proper time and do not allow him to lack anything. He is like a fine ox that enters a herd of oxen and proclaims, “Now I am an ox.” Its hair, tail, ears, horns, and voice are all truly those of an ox. When the other oxen see it, each comes forward and licks its body.

So too, this person shaves off his beard and hair, dons the three Dharma robes, and, out of firm faith, leaves the household life to study the Way. His faculties are then purified, and he knows moderation in eating and drinking. Throughout the day, he continually practices walking meditation and never abandons it, while his mind is directed toward the Way through the Dharma of the thirty-seven factors of the Way.

If his eyes see a form, no perception of that form arises, nor do his thoughts race after it. At that time, his faculty of sight becomes purified; wholesome perceptions arise, and he is able to guard it so that no evils arise. He constantly protects the faculty of sight.

When his ears hear sounds, his nose smells odors, his tongue tastes flavors, his body knows tangible objects, or his mind knows dharmas, no diseased consciousness arises. At that time, his faculty of mind becomes complete. Such a person is said to be like an ox.

Thus, monks, you should train yourselves to be like an ox and not like a donkey. Thus, monks, you should train yourselves in this way!

When the monks had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

5. Thus have I heard:

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

At that time, the Blessed One addressed the monks:

– Now I shall speak about wholesome and unwholesome conduct. Listen closely, listen closely, and carefully reflect upon it!

The monks replied:

– Yes, Blessed One.

The Blessed One taught:

– What is called unwholesome? What is called wholesome? Namely: killing living beings is unwholesome, while refraining from killing living beings is wholesome; taking what is not given is unwholesome, while taking what is given is wholesome; sexual misconduct is unwholesome, while refraining from sexual misconduct is wholesome; false speech is unwholesome, while refraining from false speech is wholesome; frivolous speech is unwholesome, while refraining from frivolous speech is wholesome; divisive speech is unwholesome, while refraining from divisive speech is wholesome; sowing discord between one side and another is unwholesome, while refraining from sowing discord between one side and another is wholesome; coveting the possessions of others is unwholesome, while not coveting the possessions of others is wholesome; wrong view is unwholesome, while right view is wholesome. Thus, bhikkhus, after committing these evil deeds, one falls among animals, hungry ghosts, or into hell. Those who do good are reborn among human beings, in the heavens, and in the wholesome destinies among the asuras. Therefore, you should abandon evil conduct and cultivate wholesome conduct. Thus, bhikkhus, you should train yourselves in this way!

Then the bhikkhus, having heard the Buddha’s teaching, rejoiced and respectfully practiced it.

6. Thus have I heard:

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

Then the Blessed One addressed the bhikkhus:

– I shall teach you a subtle and wondrous Dharma, wholesome in the beginning, wholesome in the middle, and wholesome at the end, endowed with meaning and flavor, through which the practice of the holy life is brought to fulfillment. These are the two dharmas. Listen closely, listen closely, and reflect well upon them! I shall explain them fully to you.

The bhikkhus replied:

– Yes, Blessed One.

When the bhikkhus had respectfully received the Buddha’s instruction, the Blessed One said:

– What are the two dharmas? They are wrong view and right view; wrong intention and right intention; wrong speech and right speech; wrong action and right action; wrong livelihood and right livelihood; wrong effort and right effort; wrong mindfulness and right mindfulness; wrong samadhi and right samadhi. These, bhikkhus, are called the two dharmas. I have now taught you these two dharmas. The Tathagata has now fully accomplished what ought to be done. Remember them well, contemplate them, and recite them; do not become indolent or weary. If you do not practice them now, you will later regret it when it is too late.

Then the bhikkhus, having heard the Buddha’s teaching, rejoiced and respectfully practiced it.

7. Thus have I heard:

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

Then the Blessed One addressed the bhikkhus:

– I shall now speak about the Dharma of the “bright lamp,” and I shall also speak about the action of the lamp that illuminates the path. Listen closely, listen closely, and reflect well upon it.

The bhikkhus replied:

– Yes, Blessed One!

Then the Blessed One addressed the bhikkhus:

– Why is it called the bright lamp? It means that sensual craving, anger, and delusion have been completely eliminated.

Why is it called the action of the lamp that illuminates the path? It consists of right view, right intention, right speech, right action, right livelihood, right effort, right concentration, and right samadhi. This is the action of the lamp that illuminates the path. For your sake, I have spoken about the bright lamp and also about the action of the lamp that illuminates the path. The Tathagata has now fully accomplished what ought to be done. Remember, recite, and study it well; do not become negligent. If you do not practice it now, you will later regret it when it is too late.

Then the bhikkhus, having heard the Buddha’s teaching, rejoiced and respectfully practiced it.

8. Thus have I heard:

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

Then the Blessed One addressed the bhikkhus:

– There are these two powers. What are the two powers? They are the power of patience and the power of reflection. Had I not possessed these two powers, I would never have attained unsurpassed true and perfect enlightenment.

Furthermore, had I not possessed these two powers, I would never have practiced austerities for six years at Uruvilva, nor would I have been able to subdue Mara, the enemy, and attain the unsurpassed true path while seated at the place of enlightenment. Because I possessed the power of patience and the power of reflection, I was able to subdue the hosts of Mara and attain the unsurpassed true path while seated at the place of enlightenment.

Therefore, bhikkhus, you should seek the means to cultivate these two powers: the power of patience and the power of reflection. You will then attain the path of stream-entry, the path of once-returning, the path of non-returning, and the path of arhatship, and will attain parinirvana in the nirvana without remainder. Thus, bhikkhus, you should train yourselves in this way.

Then the bhikkhus, having heard the Buddha’s teaching, rejoiced and respectfully practiced it.

9. Thus have I heard:

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

At that time Venerable Aniruddha was in the country of Kusinagara, the place of his birth. Then Sakra, Brahma, the Four Heavenly Kings, five hundred devas, and twenty-eight great spirit kings came to Venerable Aniruddha. Having arrived, they bowed their heads in homage and stood to one side. They then praised Aniruddha with this verse:

Homage to the supreme one among men,

Who is revered and honored by all.

We do not now know

Upon what kind of meditation you abide.

At that time a brahmin named Javattha, a disciple of Brahmayu, also came to Venerable Aniruddha. He bowed respectfully and sat to one side. The brahmin then asked Venerable Aniruddha:

– I was born in a royal palace, yet I have never before encountered such a natural fragrance. Has someone come here? Could it be devas, nagas, spirits, human beings, or non-human beings?

Venerable Aniruddha replied to the brahmin:

– Just now, Sakra, Brahma, the Four Heavenly Kings, five hundred devas, and twenty-eight great spirit kings came to me. They bowed respectfully and stood to one side. They then praised me with this verse:

Homage to the supreme one among men,

Who is revered and honored by all.

We do not now know

Upon what kind of meditation you abide.

The brahmin asked:

– Why, then, can I not now see even their forms or shadows? Where are Sakra, Brahma, and the Four Heavenly Kings?

Venerable Aniruddha replied:

– Because you do not possess the divine eye, you cannot see Sakra, Brahma, the Four Heavenly Kings, the five hundred devas, or the twenty-eight great spirit kings.

The brahmin asked:

– If I were to attain the divine eye, would I be able to see Sakra, Brahma, the Four Heavenly Kings, and these twenty-eight great spirit kings?

Venerable Aniruddha replied:

– If you attained the divine eye, you would be able to see Sakra, Brahma, the Four Heavenly Kings, and the twenty-eight great spirit kings. Yet, brahmin, this divine eye is hardly wondrous. There is a Brahma deva named Thousand-Eyed, who sees this thousandfold world as clearly as a sighted person looking at a jeweled crown in the palm of his own hand. In the same way, that Brahma deva sees this thousandfold world without obstruction. Yet that Brahma deva cannot see the adornments upon his own body.

The brahmin asked:

– Why is it that the Brahma deva who possesses the divine eye cannot see the adornments upon his own body?

Venerable Aniruddha said:

– Because that deva does not possess the unsurpassed eye of wisdom, he cannot see the adornments upon his own body.

The brahmin asked:

– If I were to attain the unsurpassed eye of wisdom, would I be able to see the adornments upon this body?

Venerable Aniruddha said:

– If you attained the unsurpassed eye of wisdom, you would be able to see the adornments upon your own body.

The brahmin asked:

– May the Venerable One teach me the supremely wondrous Dharma, so that I may attain the unsurpassed eye of wisdom.

Venerable Aniruddha said:

– Do you possess moral discipline?

The brahmin asked:

– What is called moral discipline?

Venerable Aniruddha said:

– It is to commit no evil and to transgress against no Dharma.

The brahmin replied:

– If moral discipline is such as this, then I am able to undertake and uphold such moral discipline.

Venerable Aniruddha said:

– Brahmin! You should now uphold the precepts without the slightest lapse. You should also eliminate the fetter of conceit; do not cling to the notions of “I” and “self” or give rise to perceptions of attachment.

The brahmin again asked Venerable Aniruddha:

– What is “I”? What is “self”? What is the fetter of conceit?

Venerable Aniruddha said:

– “I” is consciousness; “self” is the body. From within these arises the consciousness of “I” and “self.” This is called the fetter of conceit. Therefore, brahmin, you should seek the means to eliminate these fetters. Thus, brahmin, you should train yourself.

The brahmin then rose from his seat, bowed at the feet of Venerable Anuruddha, circumambulated him three times, and departed. Before reaching his dwelling, while still on the road, he contemplated this teaching; all his defilements ceased, and he attained the purified Dharma-eye.

At that time, a deva who had formerly been a close friend of this brahmin knew that the brahmin’s defilements had all ceased and that he had attained the purified Dharma-eye. That deva then went to Venerable Anuruddha, bowed at his feet, and stood to one side. He praised Venerable Anuruddha with this verse:

Before the brahmin reached his home,

On the road he attained the path’s sign;

His dust ceased, his Dharma-eye became pure,

Without doubt or hesitation.

Venerable Anuruddha then replied to the deva in verse:

I had previously observed his mind;

Midway he would attain the path’s sign.

In the time of Buddha Kassapa,

He had heard this Dharma taught.

Venerable Anuruddha then left that place and journeyed among the people, gradually arriving where the Blessed One was staying in the country of Sravasti. He bowed at the Blessed One’s feet and stood to one side. The Blessed One then fully expounded the Dharma to Anuruddha. Having received the Buddha’s teaching, Venerable Anuruddha rose from his seat, bowed at the Buddha’s feet, and withdrew.

The Blessed One then addressed the bhikkhus:

– Foremost among my sravaka disciples in the divine eye is the bhikkhu Anuruddha.

Having heard the Buddha’s teaching, the bhikkhus rejoiced and respectfully accepted it.

10. Thus have I heard:

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

At that time, Venerable Rahula faithfully observed the precepts and never transgressed them. He avoided even minor offenses, much more so major ones; nevertheless, his mind was not liberated from the outflows.

The bhikkhus then went to the Blessed One, bowed at his feet, and sat to one side. They said to the Blessed One:

– The bhikkhu Rahula faithfully observes the precepts without transgression, yet his mind has not been liberated from the outflows.

The Blessed One then spoke this verse:

Fully endowed with the precepts,

His faculties also brought to fulfillment,

Gradually he shall attain

The ending of all fetters.

Therefore, bhikkhus, you should always be mindful of cultivating the true Dharma without negligence. Thus, bhikkhus, you should train yourselves.

Having heard the Buddha’s teaching, the bhikkhus rejoiced and respectfully practiced it.

Nanda, nirvana, and the crow;

The donkey, and two on the unwholesome;

The torch, patience, contemplation,

The brahmin, and Rahula.

XVII. CHAPTER ON ANAPANA (1)

1. Thus have I heard:

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

When the time came, the Blessed One put on his robe, took up his bowl, and led Rahula toward the gate of the city of Sravasti. The Buddha then looked to his right and said to Rahula:

– You should now contemplate form as impermanent.

Rahula replied:

– Yes, Blessed One. Form is impermanent.

The Blessed One said:

– Rahula, feeling, perception, formations, and consciousness are all impermanent.

Rahula replied:

– Yes, Blessed One. Feeling, perception, formations, and consciousness are all impermanent.

Venerable Rahula then thought:

– What is the reason for this? We have only just reached the city gate to enter for alms and are still on the road. Why has the Blessed One instructed me face-to-face? I should now return to my dwelling and should not enter the city for alms.

Venerable Rahula turned back midway and returned to the Jeta Grove monastery. Taking his robe and bowl beneath a tree, he straightened his body, composed his mind, sat cross-legged, and, without any other thought, concentrated his mind single-pointedly. He contemplated form as impermanent and contemplated feeling, perception, formations, and consciousness as impermanent.

After the Blessed One had finished collecting alms in the city of Sravasti and had eaten, he practiced walking meditation in the Jeta Grove monastery and gradually came to where Rahula was. Having arrived, the Blessed One said to Rahula:

– You should cultivate the practice of Anapana. By cultivating this practice, all thoughts of sorrow and distress will be eliminated. You should also cultivate the perception of foulness and impurity; if sensual desire arises, it will be entirely eliminated. Rahula, you should now cultivate a mind of loving-kindness. Once loving-kindness is cultivated, all anger will be eliminated. Rahula, you should now cultivate a mind of compassion. Once compassion is cultivated, every harmful intention will be eliminated. Rahula, you should now cultivate a mind of sympathetic joy. Once sympathetic joy is cultivated, every jealous thought will be eliminated. Rahula, you should now cultivate a mind of equanimity. Once equanimity is cultivated, all conceit will be eliminated.

The Blessed One then addressed Rahula in verse:

Do not continually give rise to thoughts;

Always accord yourself with the Dharma.

In this way, one who is wise

Will have his good name spread abroad.

Holding a bright torch for others

Who suffer in the great darkness,

He is revered by devas and nagas,

As a teacher worthy of veneration.

The bhikkhu Rahula then replied to the Blessed One in verse:

I do not give rise to thoughts of attachment,

But always accord with the Dharma.

In this way, one who is wise

Knows how to venerate his teacher.

Having given this instruction, the Blessed One returned to his quiet chamber. Venerable Rahula then thought, “How should I practice Anapana so as to eliminate sorrow and distress and be free from all thoughts?” Rahula rose from his seat and went to the Blessed One. Having arrived, he bowed at the Buddha’s feet and sat to one side. After sitting for a short while, he moved back and said to the Buddha:

– How should Anapana be cultivated so as to eliminate sorrow and distress, be free from all thoughts, reap great fruit, and attain the taste of the deathless?

The Blessed One said:

– Excellent, excellent, Rahula! Before the Tathagata, you are able to utter the lion’s roar and ask this question: How should Anapana be cultivated so as to eliminate sorrow and distress, be free from all thoughts, obtain great fruit, and attain the taste of the deathless? Rahula, now listen carefully, listen carefully and reflect well upon it. I shall explain it fully for you.

– Yes, Blessed One!

Venerable Rahula accepted the Buddha’s instruction, and the Blessed One said:

– Rahula, suppose a bhikkhu delights in dwelling in a secluded and uninhabited place. He straightens his body, composes his mind, sits cross-legged, entertains no other thought, and fixes his mindfulness at the tip of his nose. When breathing out a long breath, he knows that he is breathing out a long breath; when breathing in a long breath, he knows that he is breathing in a long breath. When breathing out a short breath, he knows that he is breathing out a short breath; when breathing in a short breath, he likewise knows that he is breathing in a short breath. When breathing out a cool breath, he knows that he is breathing out a cool breath; when breathing in a cool breath, he likewise knows that he is breathing in a cool breath. When breathing out a warm breath, he knows that he is breathing out a warm breath; when breathing in a warm breath, he likewise knows that he is breathing in a warm breath. Contemplating throughout the whole body, he fully knows every inhalation and exhalation. When breath is present, he knows that it is present; when breath is absent, he knows that it is absent. If the breath goes out from the mind, he knows that it goes out from the mind. If the breath enters through the mind, he likewise knows that it enters through the mind. Thus, Rahula, one who is able to cultivate Anapana will be free from thoughts of sorrow, distress, and agitation, will reap great fruit, and will attain the taste of the deathless.

After the Blessed One had fully expounded the wondrous Dharma to Rahula, Rahula rose from his seat, bowed at the Buddha’s feet, circumambulated him three times, and departed. He went beneath a tree in Andha Grove, straightened his body, composed his mind, sat cross-legged, entertained no other thought, and fixed his mindfulness at the tip of his nose. When breathing out a long breath, he knew that he was breathing out a long breath; when breathing in a long breath, he knew that he was breathing in a long breath.

When breathing out a short breath, he knew that he was breathing out a short breath; when breathing in a short breath, he knew that he was breathing in a short breath. When breathing out a cool breath, he knew that he was breathing out a cool breath; when breathing in a cool breath, he knew that he was breathing in a cool breath. When breathing out a warm breath, he knew that he was breathing out a warm breath; when breathing in a warm breath, he knew that he was breathing in a warm breath.

Contemplating throughout the whole body, he fully knew every inhalation and exhalation. When breath was present, he knew that it was present; when breath was absent, he knew that it was absent. If the breath went out from the mind, he knew that it went out from the mind; if the breath entered through the mind, he likewise knew that it entered through the mind.

At that time, Rahula contemplated in this way, and his mind was immediately liberated from sensual desire. Free from unwholesome states, with applied thought and sustained thought, he dwelt in the joy and bliss born of seclusion in the first dhyana. With the stilling of applied thought and sustained thought, inwardly serene and with the mind unified, he entered samadhi, free from applied thought and sustained thought, and dwelt in the joy and bliss of the second dhyana.

With the fading of joy, he dwelt in equanimity, mindful and clearly aware, experiencing bliss with the body—that state sought by the noble ones—and, relinquishing the recollection of joy, he dwelt in the third dhyana. With pleasure and pain having ceased, and with sorrow and distress already vanished, he dwelt in the purity of equanimity and mindfulness, neither painful nor pleasant, in the fourth dhyana. Through this samadhi, his mind became pure and free from defilement, and his body became pliant.

He knew whence he had come and recalled his former deeds. He personally knew his past lives through innumerable kalpas: one life, two lives, three lives, four lives, five lives, ten lives, twenty lives, thirty lives, forty lives, fifty lives, a hundred lives, a thousand lives, ten thousand lives, many thousands and tens of thousands of lives; kalpas of formation and kalpas of dissolution; innumerable kalpas of formation and innumerable kalpas of dissolution, through hundreds of millions of years beyond reckoning: “There I was born, bearing such a name and such a clan name; I ate such food and experienced such suffering and pleasure; my lifespan was long or short.

Dying there, I was born here; dying here, I was born there.” Through this samadhi, his mind became pure and stainless, without fetters, and he also knew the arising thoughts of sentient beings. Furthermore, with the pure and stainless divine eye, he observed sentient beings passing away and being reborn, beautiful and ugly, proceeding upon good paths and evil paths, fortunate and unfortunate, according to their deeds and actions; he knew all this as it truly was.

Some sentient beings performed evil bodily actions, evil verbal actions, and evil mental actions; reviled the noble ones; habitually held wrong views and acted according to wrong views. At the dissolution of the body and the end of life, they entered hell. Other sentient beings performed good bodily actions, good verbal actions, and good mental actions; did not revile the noble ones; did not constantly practice right view, yet acted according to right view.

At the dissolution of the body and the end of life, they were reborn in a good destination, ascending to heaven. Thus, with the pure and stainless divine eye, he observed sentient beings passing away and being reborn, beautiful and ugly, proceeding upon good paths and evil paths, fortunate and unfortunate, according to their deeds and actions; he knew all this as it truly was. He further relinquished attachment and accomplished the knowledge of the exhaustion of the outflows.

He contemplated this suffering and knew it as it truly was. He also contemplated the arising of suffering, knew the cessation of suffering, and knew the path leading beyond suffering, clearly understanding each as it truly was. Through such contemplation, his mind was liberated from the outflow of sensual desire, and he immediately attained the knowledge of liberation: birth and death had ended, the holy life had been established, what had to be done had been accomplished, and there would be no further existence. He knew this as it truly was. At that time, Venerable Rahula became an arhat. Having become an arhat, Venerable Rahula rose from his seat, arranged his robes, went to the Blessed One, bowed down, and stood to one side. He addressed the Blessed One:

“What I sought has been attained; all the outflows have been completely eliminated.”

The Blessed One then told the bhiksus:

“Among those who attain arhatship, none equals Rahula. The bhiksu Rahula has also completely ended all outflows; and among those who uphold the precepts, the bhiksu Rahula is foremost. Why is this? Because the Tathagatas, Worthy Ones, Perfectly Enlightened Ones of the past also had this bhiksu Rahula. If I were to speak of the Buddha’s son, it is also the bhiksu Rahula, whose very body was born from the Buddha and who is supreme in the Dharma.”

The Blessed One then told the bhiksus:

“Among my shravakas, the foremost disciple in upholding the precepts is the bhiksu Rahula.”

The Blessed One then spoke this verse:

Perfectly endowed with the precepts,

His faculties also fully developed,

Gradually he shall attain

The exhaustion of all fetters.

After the bhiksus heard the Buddha’s teaching, they rejoiced and respectfully practiced it.