雜阿含經

Edited and annotated by: Thích Tuệ Sỹ

SUTRA 905. NON-BUDDHIST ASCETICS[1]

Thus have I heard:

At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalandaka grounds, at Rājagṛha. At that time, the Venerable Mahākāśyapa and the Venerable Śāriputra were staying on Mount Gṛdhrakūṭa. Then many non-Buddhist renunciants went to the Venerable Śāriputra. After exchanging greetings with the Venerable One, they sat down to one side and said to the Venerable Śāriputra^[2]:

“How is it, Śāriputra? Does the Tathagata undergo birth and death after this life^[3]?”

Śāriputra said:

“Non-Buddhist ascetics, the Blessed One has said: ‘This is not declared^[4].’”

They asked again:

“How is it, Śāriputra? Does the Tathagata not undergo birth and death after this life?”

Śāriputra replied:

“Non-Buddhist ascetics, the Blessed One has said: ‘This is not declared.’”

They again asked Śāriputra:

“Does the Tathagata both undergo birth and death after this life and not undergo birth and death after this life?”

Śāriputra replied:

“The Blessed One has said: ‘This is not declared.’”

They again asked Śāriputra:

“Does the Tathagata neither undergo birth and death after this life nor not undergo birth and death after this life?”

Śāriputra replied:

“Non-Buddhist ascetics, the Blessed One has said: ‘This is not declared.’”

The non-Buddhist renunciants again asked the Venerable Śāriputra:

“How is this? We have asked whether the Tathagata undergoes birth and death after this life; does not undergo birth and death after this life; both has an afterlife and does not have an afterlife; neither has an afterlife nor does not have an afterlife. To every question you reply that the Blessed One has said: ‘This is not declared.’ How can an elder be so foolish, so deluded, so unskillful and ignorant, like a child devoid of innate wisdom^[5]?” Having spoken these words, they rose from their seats and departed.

At that time, the Venerable Mahākāśyapa and the Venerable Śāriputra were staying not far from each other, both sitting in meditative contemplation beneath the shade of trees during the day. When the Venerable Śāriputra knew that the non-Buddhist renunciants had departed, he went to the Venerable Mahākāśyapa. After they had exchanged greetings and words of encouragement, he sat down to one side and reported in full to the Venerable Mahākāśyapa the discussion he had just had with the non-Buddhist renunciants:

“Venerable Mahākāśyapa, for what cause and under what conditions does the Blessed One not declare that after this life there is birth and death; that after this life there is no birth and death; that after this life there both is and is not an afterlife; or that after this life there neither is nor is not birth and death?”

The Venerable Mahākāśyapa said to Śāriputra:

“If it is said that the Tathagata undergoes birth and death after this life, that pertains to form. If it is said that the Tathagata does not undergo birth and death after this life, that pertains to form. If it is said that the Tathagata both undergoes birth and death after this life and does not undergo birth and death after this life, that pertains to form.

If it is said that the Tathagata neither undergoes birth and death after this life nor does not undergo birth and death after this life, that pertains to form. Because form has been utterly ended for the Tathagata and his mind is well liberated, to say that he undergoes birth and death after this life is incorrect. To say that after this life he does not undergo birth and death; that after this life he both does and does not; or that after this life he neither does nor does not undergo birth and death is likewise incorrect.

Because form has been utterly ended for the Tathagata, his mind is well liberated—profound, vast, immeasurable, and incalculable—and nirvana is quiescent^[6].

“Venerable Śāriputra, if it is said that the Tathagata undergoes birth and death after this life, that pertains to feeling, perception, formations, consciousness, agitation, deliberation, falsity, the conditioned, and craving;… up to and including the statement that after this life he neither undergoes birth and death nor does not undergo birth and death^[7], it should be explained in the same way. Because craving has been utterly extinguished for the Tathagata and his mind is well liberated, to say that he undergoes birth and death after this life is incorrect.

To say that there is no afterlife; that after this life he both has and does not have an afterlife; or that after this life he neither has nor does not have an afterlife is likewise incorrect. Because craving has been utterly extinguished for the Tathagata, his mind is well liberated—profound, vast, immeasurable, and incalculable—and nirvana is quiescent.

“Venerable Śāriputra, for such a cause and under such conditions, when someone asks the Blessed One: ‘After this life, does the Tathagata exist, not exist, both exist and not exist, or neither exist nor not exist?’ he cannot declare it.”

After the two true disciples had finished discussing the matter together, each returned to his own dwelling place.

SUTRA 906. THE SEMBLANCE OF THE DHARMA CAUSES DECAY[8]

Thus have I heard:

At one time, the Buddha was dwelling in Anāthapiṇḍada’s Park in the Jeta Grove, in Śrāvastī. At that time, the Venerable Mahākāśyapa was staying in the Hall of Migāra’s Mother in the Eastern Park at Śrāvastī. In the late afternoon, after emerging from meditation, the Venerable One went to the Buddha, bowed his head at the Buddha’s feet, and sat down to one side. He addressed the Buddha, saying:

“Blessed One, for what cause and under what conditions did the Blessed One formerly establish few prohibitory precepts for the śrāvakas, while at that time many bhikṣus delighted in training, whereas today many prohibitory precepts are established, yet few bhikṣus delight in training?”

The Buddha said:

“So it is, Kāśyapa. Because of the defilement of lifespan, the defilement of afflictions, the defilement of the age, the defilement of sentient beings, and the defilement of views^[9], and because the wholesome qualities of sentient beings have declined, the Great Teacher establishes many prohibitory precepts for the śrāvakas, yet few of them delight in training!

“Kāśyapa, it is as when an age is approaching dissolution: although genuine treasures have not yet disappeared, counterfeit treasures resembling them appear in the world. Once counterfeit treasures have appeared, the genuine treasures will disappear^[10]. So too, Kāśyapa, when the Tathagata’s True Dharma^[11] is approaching extinction, a semblance of the Dharma^[12] arises. Once that semblance of the Dharma has appeared in the world, the True Dharma will become extinct.

“It is as though a ship on the great ocean were laden with many precious treasures: it would surely sink quickly. The Tathagata’s True Dharma is not like this; it will disappear gradually. The Tathagata’s True Dharma is not destroyed by earth, nor is it destroyed by water, fire, or wind. Only when evil sentient beings appear in the world—delighting in evil deeds, desiring to commit evil deeds, and consummating evil deeds; calling what is contrary to the Dharma the Dharma and calling the Dharma contrary to the Dharma; calling what is contrary to the discipline the discipline; and causing words and phrases based on a semblance of the Dharma to flourish—will the Tathagata’s True Dharma then sink into oblivion.

“Kāśyapa, there are five causes and conditions capable of causing the Tathagata’s True Dharma to sink into oblivion. What are the five? A bhikṣu has no reverence for the Great Teacher, does not esteem him, and does not sincerely make offerings to him; yet although he has no reverence for the Great Teacher, does not esteem him, and does not sincerely make offerings to him, he still lives in dependence upon him.

Likewise, he has no reverence for the Dharma, the training precepts, the instructions to be followed, or the practices of the holy life praised by the Great Teacher; he does not esteem them or sincerely make offerings in relation to them, yet he still lives in dependence upon them^[13]. Kāśyapa, these are called the five causes and conditions through which the Tathagata’s True Dharma sinks into oblivion.

“Kassapa, there are five conditions that cause the Tathagata’s Dharma and discipline neither to sink into obscurity nor disappear nor decline. What are the five? A bhikkhu reveres and honors the Teacher, sincerely makes offerings to him, and lives in dependence upon him; he also reveres and honors the Dharma, the training precepts, the instructions he follows, and fellow practitioners of the holy life praised by the Teacher, sincerely makes offerings to them, and lives in dependence upon them.

Kassapa, these are called the five conditions that cause the Tathagata’s Dharma and discipline neither to sink into obscurity nor disappear nor decline. Therefore, Kassapa, you should train yourselves thus: ‘We shall cultivate reverence and honor toward the Teacher, sincerely make offerings to him, and live in dependence upon him. We shall also revere and honor the Dharma, the training precepts, the instructions we follow, and fellow practitioners of the holy life praised by the Teacher, sincerely make offerings to them, and live in dependence upon them.’”

When the Buddha had finished speaking this sutra, the Venerable Mahakassapa rejoiced in and approved of what he had heard, paid homage, and withdrew.

SUTRA 907. GĀLACŪḶA[14]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, in the Kalandaka grounds, at Rajagriha. At that time, the village headman Gālacūḷa Nāla^[15] went to the Buddha. After exchanging greetings and cordial inquiries, he sat to one side and said to the Buddha:

“Venerable Gautama, I have heard the senior and venerable actors and dancers of old say this: ‘If performers sing before an audience, dance and sing, perform comedies, and present various kinds of entertainment, making everyone laugh, rejoice, and delight,’^[17] then what is said about this in the Venerable Gautama’s teaching?”

The Buddha said to the village headman:

“Enough! Do not ask about this matter!”

He asked in this way three times, yet continued to press his question without ceasing.

The Buddha said to the village headman:

“I shall now ask you a question. Answer according to your understanding. Formerly, the beings in this village were not free from sensual desire, but were bound by the fetters of sensual desire; they were not free from anger, but were bound by the fetters of anger; they were not free from delusion, but were bound by the fetters of delusion. Those performers sang and danced before the people, played music, and performed comedies, making everyone laugh, rejoice, and delight. Village headman, did they not thereby cause the fetters of sensual desire, anger, and delusion in those laughing and delighted people to increase?”

The village headman said to the Buddha:

“Indeed they did, Venerable Gautama!”

“Village headman, suppose a person were bound with his arms behind his back. Then another person, harboring an evil intention and wishing for a long time that the first person should gain no benefit, security, or happiness, continually sprinkled water upon the binding rope. Would that person not be bound ever more tightly?”

The village headman said:

“Indeed so, Venerable Gautama!”

The Buddha said:

“Village headman, the beings of former times were likewise not free from the fetters of sensual desire, anger, and delusion. By engaging in amusements that caused laughter, rejoicing, and delight, those fetters were increased.”

The village headman said:

“Indeed, Venerable Gautama, these performers made everyone laugh, rejoice, and delight, but they only increased the fetters of sensual desire, anger, and delusion. It is impossible that, through this condition, they could be reborn in a fortunate realm after the breakup of the body and the end of life.”

The Buddha said to the village headman:

“To say that performers of former times could make everyone laugh, rejoice, and delight and, through the karmic conditions of this deed, be reborn in the Heaven of Delight is wrong view. A person holding wrong view may be reborn in one of two destinations: either the realm of hell or the animal realm.”

Upon hearing these words, the village headman Gālacūḷa Nāla became sorrowful and shed tears. The Blessed One then said to the village headman:

“This is why, when you asked three times before, I did not answer but told you, village headman, to desist and not ask about this matter.”

The village headman said to the Buddha:

“Venerable Gautama, I do not grieve and shed tears because of what the Venerable Gautama has said. I reflect upon how, until now, I have allowed myself to be deceived by the foolish, ignorant, and unwholesome views of those performers, who said: ‘If performers sing and dance before an audience, and so forth, they will be reborn in the Heaven of Delight.’ Now I reflect: How could singers, dancers, and actors be reborn in the Heaven of Delight?

“Venerable Gautama, from this day forward, I renounce that evil and unwholesome occupation of performing. I take refuge in the Buddha, refuge in the Dharma, and refuge in the Sangha of bhikkhus.”

The Buddha said:

“Excellent, village headman! This is true.”

After the village headman Gālacūḷa Nāla heard the Buddha’s teaching, he rejoiced in and approved of it, bowed his head at the Buddha’s feet, and happily departed.

SUTRA 908. THE WARRIOR[18]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, in the Kalandaka grounds, at Rajagriha. At that time, a village headman who made his living as a warrior^[19] went to the Buddha and respectfully exchanged greetings with him. After exchanging greetings, he sat to one side and said to the Buddha:

“Venerable Gautama, I have heard the senior and venerable warriors of old say this: ‘If a warrior dons heavy armor, takes sharp weapons in hand, leads the soldiers, and is able, through skillful means, to thwart every scheme of the enemy, then through the karmic result of this deed he will be reborn in the Heaven of the Subduing Arrow^[20].’ In the Venerable Gautama’s teaching, how is this matter understood?”

The Buddha said to the warrior village headman:

“Enough! Do not ask about this matter!”

He asked again in this way three times, and three times the Buddha told him to desist, but he continued to ask without ceasing.

The Buddha said to the village headman, “I shall now ask you a question. Answer according to your understanding:

“Village headman, what do you think? If a warrior dons heavy armor, takes sharp weapons in hand, leads the soldiers, and is able, through skillful means, to thwart every scheme of the enemy, has that person not first aroused an intention to injure and kill others, wishing to seize, bind, shackle, stab, cut down, and slay them?”

The village headman said to the Buddha:

“Indeed so, Blessed One!”

The Buddha said to the village headman:

“One who makes a living as a warrior commits three kinds of evil and wrong action: bodily, verbal, and mental. Because of these three kinds of evil and wrong action, it is impossible that, after the breakup of the body and the end of life, he could be reborn in the Heaven of the Subduing Arrow, a fortunate realm!”

The Buddha said to the village headman:

“If the senior and venerable warriors of old held and proclaimed this view: ‘If a warrior dons armor, takes sharp weapons in hand, charges to the forefront against the enemy, and is able, through skillful means, to thwart every scheme of the enemy, then through this condition he will be reborn in the Heaven of the Subduing Arrow,’ this is wrong view. A person holding wrong view will certainly be reborn in one of two destinations: either the realm of hell or the animal realm.”

Upon hearing these words, the village headman became sorrowful and shed tears. The Buddha said to the village headman:

“Because of this matter, I previously told you three times to desist and did not explain it to you.”

The village headman said to the Buddha:

“It is not because of Gotama’s words that I weep and shed tears. Rather, I think that the venerable elders of old who made their living by warfare were foolish, unwholesome, and ignorant, dwelling for a long time in deception. They said: ‘If one makes one’s living by warfare, puts on armor, takes sharp weapons in hand, and charges forward against the enemy, … then one will be reborn in the Heaven of Subjugation by the Arrow.’ It is for this reason that I weep and shed tears. Now I further understand that for those who make their living by warfare, because of the causal conditions of their evil karma, to be reborn after the breakup of the body and the end of life in the Heaven of Subjugation by the Arrow—such a thing is impossible.

“Venerable Gotama, from this day forward I shall abandon evil deeds. I take refuge in the Buddha, refuge in the Dharma, and refuge in the Sangha of bhikshus.”

The Buddha told the village headman:

“This is indeed true.”

After the village headman who made his living by warfare heard what the Buddha had taught, he rejoiced and approved. He then rose from his seat, paid homage, and departed.

SUTRA 909. TAMING HORSES[21]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Kalanda grounds, in the city of Rajagriha. At that time, a village headman who trained horses^[22] came to the Buddha, respectfully exchanged greetings with him, and then sat down to one side.

The Blessed One said to the village headman who trained horses^[23]:

“How many methods does a horse trainer employ?”

The village headman replied:

“Venerable Gotama, there are three methods. What are the three? The first is gentleness, the second is harshness, and the third is a combination of gentleness and harshness.”

The Buddha asked the village headman:

“If these three methods are used and the horse still cannot be controlled, what should be done?”

The village headman said:

“It should be killed.”

The village headman asked the Buddha:

“Venerable Gotama, how many methods does the Tamer of Persons employ to tame a person?”

The Buddha told the village headman:

“I too employ three methods to tame persons.^[24] What are the three? The first is gentleness, the second is harshness, and the third is a combination of gentleness and harshness.”

The village headman asked the Buddha:

“Venerable Gotama, if a person to be tamed cannot be subdued by these three methods, what should be done?”

The Buddha told the village headman:

“If these three methods are used and that person still cannot be subdued, then he should be killed. Why is this? It is so that my Dharma will not be humiliated.”

The village headman who trained horses said to the Buddha:

“In Gotama’s Dharma, the taking of life is impure. Thus, Gotama’s Dharma does not permit killing, yet today you say: ‘Anyone who cannot be subdued should also be killed’?”

The Buddha told the village headman:

“As you have said, in the Tathagata’s Dharma, the taking of life is impure. The Tathagata cannot kill. Village headman, however, when I have employed the three methods to tame a person and that person still cannot be subdued, I no longer speak to him, instruct him, or admonish him. Village headman, if the Tathagata, when taming a person, no longer speaks to him, teaches him, or admonishes him, is that not killing him?”

The village headman who trained horses said to the Buddha:

“Venerable Gotama, if, when taming a person, one no longer speaks to him, teaches him, or admonishes him, then he has indeed been killed. Therefore, from this day forward I shall abandon evil deeds. I take refuge in the Buddha, refuge in the Dharma, and refuge in the Sangha of bhikshus.”

The Buddha told the village headman:

“This is indeed true.”

After the Buddha had finished teaching this sutra, the village headman who trained horses heard what the Buddha had taught, rejoiced and approved, rose from his seat, paid homage, and departed.

SUTRA 910. VICIOUSNESS[25]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Kalanda grounds, in the city of Rajagriha. At that time, a vicious village headman went to the Buddha, bowed his head at the Buddha’s feet, and then sat down to one side. He asked the Buddha:

“Because of failing to cultivate what teaching does one become angry with others; and, having become angry, utter harsh words, so that people consequently give one the name ‘Evil-Natured’^[26]?”

The Buddha told the village headman:

“Because one does not cultivate right view, one becomes angry with others; having become angry, one utters harsh words, and people consequently give one the name ‘Evil-Natured.’ Because one does not cultivate right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration, one becomes angry with others; having become angry, one utters harsh words, and people consequently give one the name ‘Evil-Natured.’”

He again asked the Blessed One:

“What teaching should one cultivate so as not to become angry with others; and, because one is not angry, to utter wholesome words, so that people consequently give one the name ‘Virtuous’^[27]?”

The Buddha told the village headman:

“Because one cultivates right view, one does not become angry with others; because one is not angry, one utters wholesome words, and people consequently give one the name ‘Virtuous.’ Because one cultivates right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration, one does not become angry with others; because one is not angry, one utters wholesome words, and people consequently give one the name ‘Virtuous.’”

The vicious village headman said to the Buddha:

“Wonderful, Blessed One! You have spoken these words well. Because I did not cultivate right view, I became angry with others; having become angry, I uttered harsh words, and people consequently gave me the name ‘Evil-Natured.’ Because I did not cultivate right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration, I became angry with others; having become angry, I uttered harsh words, and people consequently gave me the name ‘Evil-Natured.’ Therefore, from this day forward I shall abandon violent anger.”

The Buddha told the village headman:

“This is indeed true.”

After the Buddha had finished teaching this sutra, the vicious village headman rejoiced and approved, paid homage, and departed.

SUTRA 911. MANI JEWELED HEADDRESS[28]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Kalanda grounds, in the city of Rajagriha. At that time, the village headman Mani Jeweled Headdress^[29] went to the Buddha, bowed his head at the Buddha’s feet, and then sat down to one side. He asked the Buddha:

“Blessed One, previously the king assembled his ministers, and they discussed together: ‘Is it pure or impure for bhikshus, the Sakyan ascetics, personally to accept and store gold, silver, money, and precious objects?’ Some among the ministers said: ‘The Sakyan ascetics are permitted personally to accept and store gold, silver, money, and precious objects.’ Others said: ‘They are not permitted personally to accept and store gold, silver, money, and precious objects.’

“Blessed One, did those who said that the Sakyan ascetics are permitted personally to accept and store gold, silver, money, and precious objects hear this from the Buddha, or did they say it of their own accord? Are these words in accordance with the Dharma or not in accordance with it? Are they true or false? Are statements such as these not subject to rightful criticism?”

The Buddha told the village headman:

“Those words are untrue, contrary to the Dharma, not in accordance with it, and subject to rightful criticism. Why is this? For Sakyan ascetics personally to accept and store gold, silver, money, and precious objects is impure. Therefore, anyone who personally accepts and stores gold, silver, money, and precious objects for himself does not follow the way of an ascetic and does not follow the way of the Sakyan lineage.”

The village headman said to the Buddha:

“Wonderful, Blessed One! For Sakyan ascetics to accept and store gold, silver, money, and precious objects does not accord with the way of an ascetic and does not accord with the way of the Sakyan lineage. These words are true.”

“Venerable Blessed One, the one who spoke these words promotes what is excellent and sublime. I too say this: ‘The Sakyan ascetics are not permitted to accept or store up gold, silver, or precious treasures for themselves.’

The Buddha said to the village headman:

“If Sakyan ascetics were to accept and store up gold, silver, and precious treasures, regarding this as pure, then the five strands of sensual pleasure would surely also have to be pure!”

After hearing the Buddha’s teaching, the village headman Ma-ni Châu Kế rejoiced, paid homage, and withdrew.

After the Blessed One knew that the village headman Ma-ni Châu Kế had departed, he said to the Venerable Ananda:

“If there are any bhikkhus presently dwelling in the Bamboo Grove, in the Kalandaka grounds, summon them all to assemble in the dining hall.”

The Venerable Ananda obeyed the Buddha’s instruction and went throughout the Bamboo Grove, in the Kalandaka grounds, notifying the bhikkhus who were still dwelling there to assemble in the dining hall. When the bhikkhus had assembled, the Venerable One went and said to the Blessed One:

“The bhikkhus have assembled in the dining hall. May the Blessed One know that it is time.”

The Blessed One then went to the dining hall, sat before the assembly, and said to the bhikkhus:

“Today the village headman Ma-ni Châu Kế came to me and said: ‘Previously, the king assembled his chief ministers, and they discussed together: Is it pure for Sakyan ascetics to accept and store up gold, silver, and precious treasures for themselves? Some among them said that it was pure, while others said that it was not pure. I now ask the Blessed One whether those who said that it was pure had heard this from the Buddha or had spoken falsely on their own.’ The matter was related fully as above. After hearing the Buddha’s teaching, the village headman Ma-ni Châu Kế rejoiced, paid homage, and withdrew.

“Bhikkhus, while the king and his chief ministers were assembled and discussing this matter, the village headman Ma-ni Châu Kế uttered a lion’s roar before everyone: ‘The Sakyan ascetics are not permitted to accept or store up gold, silver, or precious treasures for themselves.’

“Bhikkhus, from this day onward, if you need wood, ask for wood; if you need grass, ask for grass; if you need a cart, ask for a cart; and if you need an attendant, ask for an attendant. Take care never to accept gold, silver, or precious objects for yourselves.”

After the Buddha had spoken this sutra, the bhikkhus, having heard the Buddha’s teaching, rejoiced and respectfully practiced it.

SUTRA 912. VƯƠNG ĐẢNH[30]

Thus have I heard:

At one time, the Buddha was dwelling beside the Yết-già Pond in the land of Chiêm-bà. At that time, the village headman Vương Đảnh^[31] went to the Buddha, bowed his head at the Buddha’s feet, and withdrew to sit to one side. The Blessed One then said to the village headman Vương Đảnh:

“At present, sentient beings pursue two tendencies. What are the two? The first is delighting in and clinging to the five sensual pleasures, which is the way of common, worldly people who are base and vulgar. The second is wrongly tormenting oneself without any meaningful benefit whatsoever!

“Village headman, there are three kinds of people who delight in sensual pleasure and belong to the ranks of common, worldly people who are base and vulgar. There are also three kinds of people who wrongly torment themselves without any meaningful benefit whatsoever!

“Village headman, what are the three kinds of people who delight in sensual pleasure and belong to the ranks of common, worldly people who are base and vulgar? There is one who enjoys sensual pleasures by unlawfully appropriating wealth, yet brings no happiness to himself, nor supports his parents, nor adequately provides for his brothers, wife and children, servants, relatives, friends, and acquaintances. Nor does he make timely offerings to ascetics and brahmins in order to seek the favorable result of happiness in a good destination and hope to be reborn in a heavenly realm in a future life. This is called the first kind of person who enjoys sensual pleasures in the world.

“Furthermore, village headman, there is one who enjoys sensual pleasures by unlawfully appropriating wealth and uses it to provide himself with every pleasure, support his parents, and adequately provide for his brothers, wife and children, workers, relatives, friends, and acquaintances; yet he does not make timely offerings to ascetics and brahmins in order to seek the favorable result of happiness in a good destination and hope to be reborn in a heavenly realm in a future life. This is called the second kind of person who enjoys sensual pleasures.

“Furthermore, village headman, there is one who enjoys sensual pleasures by seeking wealth in accordance with the Dharma rather than by appropriating it. He uses it to provide himself with every pleasure, support his parents, and adequately provide for his brothers, wife and children, servants, relatives, friends, and acquaintances. He also makes timely offerings to ascetics and brahmins in order to seek the favorable result of happiness in a good destination and hope to be reborn in a heavenly realm in a future life. This is called the third kind of person who enjoys sensual pleasures.

“Village headman, I do not say that all who enjoy sensual pleasures are equal. Rather, I say that among those who enjoy sensual pleasures, some are inferior, some are middling, and some are superior.

“What is the inferior kind who enjoys sensual pleasures? It is one who unlawfully appropriates wealth, … up to and including not seeking the favorable result of happiness in a good destination or hoping to be reborn in a heavenly realm in a future life. This is whom I call the inferior kind who enjoys sensual pleasures.

“What is the middling kind who enjoys sensual pleasures? It is one who enjoys sensual pleasures by seeking wealth in accordance with the Dharma, yet in an unlawful manner, … up to and including not hoping to be reborn in a heavenly realm in a future life. This is whom I call the second, middling kind who enjoys sensual pleasures.

“What kind of person who enjoys sensual pleasures do I call superior? It is one who seeks wealth in accordance with the Dharma, … up to and including being reborn in a heavenly realm in a future life. This is whom I call the third, superior kind who enjoys sensual pleasures.

“What are the three kinds of people who torment themselves? Their suffering is contrary to the Dharma, improper, and entirely devoid of meaningful benefit. There is one kind of person who torments himself by living austerely. Having initially violated the precepts and defiled his moral discipline, he undertakes all manner of ascetic practices, striving diligently while remaining in one place; yet in the present he is unable to escape the affliction of oppressive torment, does not attain a superhuman state, and does not abide in the happiness of sublime knowledge and vision. Village headman, this is called the first kind of person who torments himself by living austerely.

“Furthermore, there is one who torments himself by living austerely. Initially he has not violated the precepts or defiled his moral discipline, yet although he undertakes all manner of ascetic practices, he is still unable thereby, in the present, to escape the affliction of oppressive torment, does not attain a superhuman state, and does not abide in the happiness of sublime knowledge and vision. This is called the second kind of person who torments himself by living austerely.

“Furthermore, there is one who torments himself by living austerely. Initially he has not violated the precepts or defiled his moral discipline, but he diligently undertakes all manner of ascetic practices; yet in the present he still cannot^[32] escape the affliction of oppressive torment, attains a superhuman state, and abides in the happiness of sublime knowledge and vision. This is called the third kind of person who torments himself by living austerely.

“Village headman, I do not say that all those who torment themselves by living austerely are alike. Rather, I have said that among those who torment themselves, some are inferior, some are middling, and some are superior.

“What is the inferior kind of self-torment? If one torments oneself after first violating the precepts and defiling one’s moral discipline, … up to and including not attaining sublime knowledge and vision or abiding in happiness, I call this the inferior kind of self-torment.”

“What is the middling kind of self-mortification? If one mortifies oneself, and at first does not violate the precepts or defile the precepts, … up to not attaining sublime knowledge and vision and dwelling in happiness, I call this the middling kind of self-mortification.

“What is the superior kind of self-mortification? If one mortifies oneself by living austerely, and at first does not violate the precepts or defile the precepts, … up to not attaining sublime knowledge and vision and dwelling in happiness, I call this the superior kind of self-mortification.

“Village chief, these are called the three kinds of people who mortify themselves. Such suffering is not in accordance with the Dharma, is not right, and has no beneficial purpose whatsoever.

“Village chief, there is a path and a practice that lead to^[33] three kinds of means dependent upon the enjoyment of sensual pleasures, belonging to ordinary worldlings, vulgar and base; and that lead to the means of mortifying oneself, though such suffering is not in accordance with the Dharma, is not right, and has no beneficial purpose whatsoever.

“What is the path, the practice, that leads to the means of enjoying sensual pleasures and mortifying oneself?

“Village chief, when obstructed by sensual craving, one may wish to harm oneself, harm others, or harm both. In the present and in future lives, one incurs the retribution of such wrongdoing, and the mind is constantly afflicted by sorrow and suffering. When obstructed by anger or delusion, one may wish to harm oneself, harm others, or harm both.

In the present and in future lives, one incurs the retribution of such wrongdoing, and the mind is constantly afflicted by sorrow and suffering. If one abandons the obstruction of sensual craving, one does not wish to employ means to harm oneself, harm others, or harm both. In the present and in future lives, one avoids the retribution of such wrongdoing, causing the mind and mental factors always to experience joy and happiness.

So too, if one abandons the obstructions of anger and delusion, one does not wish to employ means to harm oneself, harm others, or harm both. In the present and in future lives, one avoids the retribution of such wrongdoing, causing the mind and mental factors always to enjoy joy and happiness. Here and now, one is freed from the oppression of feverish affliction, is immediately effective, draws near to nirvana, and personally realizes it through this very body.

“Village chief, that Dharma which here and now forever frees one from the oppression of feverish affliction, is immediately effective, draws near to nirvana, and is personally realized through this very body, is the Noble Eightfold Path: right view, … up to right concentration.”

While the Blessed One was teaching this Dharma, the village chief Wangding became free from dust and defilement and attained the purified Dharma eye. After the village chief Wangding had seen the Dharma, attained the Dharma, understood the Dharma, and penetrated the Dharma, he was freed from doubt without relying upon anyone else and attained fearlessness in the true Dharma and discipline. He then rose from his seat, adjusted his robes, joined his palms, and addressed the Buddha:

“Blessed One, I have now attained deliverance. I take refuge in the Buddha, refuge in the Dharma, and refuge in the Sangha of bhiksus. From this day until the end of my life, may I be accepted as an upasaka.”

Having heard what the Buddha taught, he rejoiced and delighted in it, paid homage, and withdrew.

SUTRA 913. JIEDAN[34]

Thus have I heard:

At one time, the Buddha was traveling among the Mallas^[35] and came to the Jambu Parrot Forest^[36], the dwelling place of Uruvela. At that time, the village chief Jie^[37]dan^[38] heard that the ascetic Gautama was traveling among the Mallas and had come to the Jambu Parrot Forest, the dwelling place of Uruvela. He taught the arising of suffering and the cessation of suffering in the present^[39]. The village chief thought, ‘I should go to that ascetic Gautama. If I go, the ascetic Gautama will surely teach me about the arising of suffering and the cessation of suffering in the present.’ He then went to the village of Uruvela and approached the Buddha. He bowed his head at the Buddha’s feet, withdrew to one side, sat down, and addressed the Buddha:

“Blessed One, I have heard that the Blessed One often teaches people about the arising of suffering and the cessation of suffering in the present. Excellent, Blessed One! Please teach me about the arising of suffering and the cessation of suffering in the present.”

The Buddha said to the village chief:

“If I were to speak of the arising and cessation of suffering in the past, I know that regarding it you might believe or disbelieve, accept or reject, remember or fail to remember, and delight or not delight in it^[40]. Do you have suffering now? If I were to speak of suffering in the future, I know that regarding it you might believe or disbelieve, accept or reject, remember or fail to remember, and delight or not delight in it. Do you have suffering now? Today I shall speak of the arising of suffering and the cessation of suffering in the present.

“Village chief, whatever suffering arises among sentient beings is entirely rooted in desire: with the arising of desire, the accumulation of desire, and the manifestation of desire—with desire as its cause and desire as its condition—suffering arises.”

The village chief addressed the Buddha:

“The Blessed One has taught the Dharma too briefly and has not explained it extensively, so there are points I do not understand. Excellent, Blessed One! Please explain it more fully so that we may understand.”

The Buddha said to the village chief:

“I shall now ask you a question; answer according to your understanding. Village chief, what do you think? If sentient beings in this village of Uruvela were bound, beaten, reprimanded, or killed, would sorrow, grief, and suffering arise in your mind?”

The village chief addressed the Buddha:

“Blessed One, that is not necessarily so! If among all the people living in this village of Uruvela there are those for whom I have desire, attachment, affection, concern, and intimacy, and they are bound, beaten, reprimanded, or killed, I would feel sorrow, grief, and suffering. But if there are those for whom I have no desire, attachment, affection, concern, or intimacy, then when they are bound, beaten, reprimanded, or killed, how could sorrow, grief, and suffering arise in me?”

The Buddha said to the village chief:

“Therefore, you should know that whatever suffering arises among sentient beings is entirely rooted in desire: with the arising of desire, the accumulation of desire, and the manifestation of desire—with desire as its cause and desire as its condition—all kinds of suffering arise.

“Village chief, what do you think? If you had never encountered your adoptive parents^[41], would desire, affection, and longing for them arise in you^[42]?”

The village chief said:

“No, Blessed One!”

“Village chief, what do you think? If you saw or heard of your adoptive parents, would desire, affection, and longing for them arise in you?”

The village chief said:

“Yes, Blessed One!”

The Buddha asked again:

“Village chief, what do you think? If those adoptive parents underwent an impermanent change, would sorrow, grief, and suffering arise in you?”

The village chief said:

“Yes, Blessed One! If my adoptive parents underwent an impermanent change, I would suffer nearly to the point of death, to say nothing of merely feeling sorrow, grief, and suffering!”

The Buddha said to the village chief:

“Therefore, you should know that whatever suffering arises among sentient beings is entirely rooted in craving and desire: with the arising of desire, the accumulation of desire, and the manifestation of desire—with desire as its cause and desire as its condition—all kinds of suffering arise.”

The village chief said:

“Wonderful! The Blessed One has skillfully given this analogy concerning adoptive parents. I have adoptive parents, but they live elsewhere^[43]. Every day, I send someone to inquire after them and ask about their health. Before the messenger returns, I am already anxious and distressed. How much more, then, if they were overtaken by impermanence—how could I not be anxious and grieved?”

The Buddha said to the village chief:

“Therefore, I say that all the sorrow and suffering of sentient beings is entirely rooted in desire: with the arising of desire, the accumulation of desire, and the manifestation of desire—with desire as its cause and desire as its condition—sorrow and suffering arise.”

The Buddha continued, saying to the village headman:

“If there are four cherished attachments and they undergo impermanent change, four kinds of sorrow and suffering will arise. If one, two, or three cherished attachments undergo impermanent change, one, two, or three kinds of sorrow and suffering will arise.

“Village headman, if there are no cherished attachments at all, there will be no sorrow, suffering, or defilement.”

The Blessed One then spoke this verse:

If there are no cherished attachments in the world,

There will be no sorrow, suffering, or defilement;

When all sorrow and suffering have been extinguished,

One is like a lotus flower to which water does not cling.

While the Buddha was teaching this Dharma, the village headman Kiet-dam became free from the dust and defilement and attained the purified Dharma-eye. He saw the Dharma, attained the Dharma, penetrated deeply into the Dharma, and was freed from all doubt. No longer dependent upon others and not delivered by another, he attained fearlessness in the true Dharma and discipline. Rising from his seat, he adjusted his robes, joined his palms, and addressed the Buddha:

“I have been delivered and have crossed beyond, Blessed One. From this day forward, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha of bhiksus. For the rest of my life, I shall be an upasaka. May you remember me and grant me your protection.”

After the Buddha had finished speaking this sutra, the village headman Kiet-dam, having heard what the Buddha taught, rejoiced and delighted in it, paid homage, and withdrew.

SUTRA 914. DAO SU THI (1)[44]

Thus have I heard:

At one time, the Buddha, together with one thousand two hundred and fifty bhiksus, one thousand upasakas, and five hundred people seeking leftover food^[45], was journeying among the people. Traveling everywhere from city to city and village to village, they arrived at the Pleasant Mango Grove in the village of Na-la^[46] in the country of Magadha. At that time, there was a village headman named Dao Su Thi^[47], a disciple of the Nigantha. He went to the Nigantha, bowed with his head at the Nigantha’s feet, and sat to one side. The Nigantha then said to the village headman Dao Su Thi:

“Can you employ the ‘Tật-lê argument^[48]’ in a debate with the ascetic Gautama, so that the ascetic Gautama will be unable to speak and also unable to remain silent?”

The village headman replied:

“Teacher, what is this ‘Tật-lê argument’ that can render the ascetic Gautama unable to speak and also unable to remain silent?”

The Nigantha told the village headman:

“Go to the ascetic Gautama and ask him this: ‘Does Gautama always desire that everyone’s merit and welfare increase and become complete? Is this what you always desire and say?’ If he answers you that he does not, you should ask: ‘Then how is the ascetic Gautama any different from an ignorant ordinary person?’ If he answers, ‘I do desire and say this,’ you should ask him further: ‘If the ascetic Gautama desires and says this, why, when the people are presently suffering from crop failure and famine, does he still journey among them, leading a community of one thousand two hundred and fifty bhiksus, one thousand upasakas, and five hundred beggars from city to city and village to village, thereby depleting the people’s wealth?

It is like heavy rain and hail, which only cause damage and bring no benefit whatsoever! Gautama’s former and latter statements contradict one another; they are not alike, not even similar, do not accord with each other, and differ from one another.’ Village headman, this is called the ‘Tật-lê argument.’ It will render the ascetic Gautama unable to speak and also unable to remain silent.”

The village headman Dao Su Thi then followed the Nigantha’s instructions and went to the Buddha. He respectfully exchanged greetings with him and, after exchanging courteous greetings, sat to one side and addressed the Buddha:

“Gautama, do you always desire that everyone’s merit and welfare increase?”

The Buddha told the village headman:

“The Tathagata always desires that everyone’s merit and welfare increase, and he always says so.”

The village headman said:

“If that is so, Gautama, why, while the people are suffering from crop failure and famine, do you still go among them on almsround, leading a great multitude... up to the point that your former and latter statements contradict one another and are not alike?”

The Buddha told the village headman:

“As I recollect the past ninety-one kalpas, I have never seen anyone who made offerings to bhiksus become destitute or suffer loss. Village headman, when you now see someone who is wealthy and honored, possesses abundant riches, has a large family, and has a house full of servants, you should know that the members of that household have long delighted in giving and have truly accumulated merit^[49]; therefore, they have obtained this welfare.

Village headman, there are eight causes by which a person’s wealth and welfare diminish rather than increase. What are the eight? They are oppression by the king, plunder by thieves, destruction by fire, being swept away by floods, loss through hidden hoards, debtors failing to repay, devastation by enemies, and dissipation by wayward children.

These are the eight causes that make wealth difficult to accumulate. Village headman, I teach impermanence as the ninth cause. Thus, village headman, you have disregarded these nine causes and nine conditions, yet you say that the ascetic Gautama ruins people’s households.

If you do not abandon these evil words and relinquish this wrong view, then, just as surely as a sword cast into water sinks, when your body breaks up and your life ends, you will be reborn in hell.”

The village headman Dao Su Thi then became frightened, and the hairs all over his body stood on end. He addressed the Buddha:

“Blessed One, I now repent of my wrongdoing. Because I was foolish, ignorant, unwholesome, and without understanding, I spoke false, deceptive, and untruthful words to Gautama.”

Having heard what the Buddha taught, the village headman Dao Su Thi rejoiced and delighted in it, rose from his seat, and departed.

SUTRA 915. DAO SU THI (2)[50]

Thus have I heard:

At one time, the Buddha was staying in the Pleasant Mango Grove in the village of Na-la. At that time, the village headman Dao Su Thi, formerly a disciple of the Nigantha, went to the Nigantha, bowed with his head at the Nigantha’s feet, and sat to one side. The Nigantha then told the village headman:

“Can you employ the ‘Tật-lê argument’ in a debate with the ascetic Gautama, so that the ascetic Gautama will be unable to speak and also unable to remain silent?”

The village headman said to the Nigantha:

“Teacher^[51], what is this ‘Tật-lê argument’ that can render the ascetic Gautama unable to speak and also unable to remain silent?”

The Nigantha told the village headman:

“Go to the ascetic Gautama and say this: ‘Does Gautama not always desire to comfort all sentient beings and praise the comforting of all sentient beings?’ If he says no, you should say: ‘Then how is Gautama any different from an ignorant ordinary person?’ If he answers that he always desires to comfort all sentient beings and praises the comforting of all sentient beings, you should ask him further: ‘If you desire to comfort all sentient beings, why do you teach the Dharma only to one class of people and not to another class?’ Questioning him in this way is called the ‘Tật-lê argument,’ which will render the ascetic Gautama unable to speak and also unable to remain silent.”

Having received the Nigantha’s encouragement, the village headman Dao Su Thi went to the Buddha. He respectfully exchanged greetings with him and, after exchanging courteous greetings, sat to one side and addressed the Buddha:

“Gautama, do you not always desire to comfort all sentient beings and praise and speak words that comfort all sentient beings?”

The Buddha told the village headman:

“The Tathagata is always compassionate toward and comforts all sentient beings, and always praises and speaks words of comfort to all sentient beings.”

The village headman said to the Buddha:

“If that is so, why does the Tathagata teach the Dharma only to one class of people and not to another class?”

The Buddha said to the village headman:

“I shall now ask you a question; answer Me as you see fit.

“Village headman, suppose there were three kinds of fields: the first kind was rich and fertile; the second was of middling quality; and the third was barren.

“What do you think, village headman? In which field would the owner first plow and sow seed?”

The village headman replied:

“Venerable Gautama, he would first plow and sow seed in the richest and most fertile field.”

“Village headman, in which field would he next plow and sow seed?”

The village headman replied:

“Venerable Gautama, he would next plow and sow seed in the field of middling quality.”

The Buddha said to the village headman:

“In which field would he then plow and sow seed?”

The village headman replied:

“He would then plow and sow seed in the most barren and inferior field.”

The Buddha said to the village headman:

“Why is that?”

The village headman replied:

“Because he does not wish to leave the field unused merely to preserve the seed!”

The Buddha said to the village headman:

“I am likewise. Just as with that rich and fertile field, so too are My bhikkhus and bhikkhunis. I constantly expound the true Dharma to them, good in the beginning, good in the middle, and good in the end, good in meaning and good in expression, pure and unalloyed, revealing the pure and stainless holy life with perfect clarity. After hearing the Dharma, they rely upon My household, My path, My protection, My shade, and My direction. They always live with their pure eyes fixed upon Me and reflect: ‘Whatever Dharma the Buddha has taught, I accept and uphold; it always brings me benefit and enables me to dwell in peace and happiness.’

“Village headman, just as with that field of middling quality, so too are My laymen and laywomen disciples. I also expound to them the true Dharma, good in the beginning, good in the middle, and good in the end, good in meaning and good in expression, pure and unalloyed, revealing the pure and stainless holy life with perfect clarity. After hearing the Dharma, they rely upon My household, My path, My protection, My shade, and My direction. They always live with their pure eyes fixed upon Me and reflect: ‘Whatever Dharma the Blessed One has taught, I accept and uphold; it always brings me benefit and enables me to dwell in peace and happiness.’

“Village headman, just as with a farmer’s most inferior field, so too do I teach the Dharma to followers of other doctrines, non-Buddhist ascetics, and Niganthas. To them as well I teach the Dharma, good in the beginning, good in the middle, and good in the end, good in meaning and good in expression, pure and unalloyed, revealing the pure and stainless holy life with perfect clarity. I teach both those who have heard little Dharma and those who have heard much Dharma. If any among these people, from My well-spoken Dharma, comprehends the meaning of even a single sentence of Dharma, then by virtue of this benefit, that person will also dwell forever in peace and happiness.”

The village headman then said to the Buddha:

“How marvelous, Blessed One! You have skillfully given this simile of the three kinds of fields.”

The Buddha said to the village headman:

“Listen as I give you another simile. Suppose a person had three kinds of vessels for holding water. The first was neither punctured nor damaged and did not leak; the second, though neither punctured nor damaged, did leak; and the third was punctured, damaged, and leaking.

“What do you think, village headman? Of those three kinds of vessels, which would that person choose to hold clean water?”

The village headman replied:

“Venerable Gautama, he should first use the vessel that is neither punctured nor damaged and does not leak to hold the water.”

The Buddha said to the village headman:

“Which vessel should he use next to hold water?”

The village headman replied:

“Venerable Gautama, he should next use the vessel that is neither punctured nor damaged but does leak to hold the water.”

The Buddha said to the village headman:

“Once those two kinds are full, which vessel should he finally use to hold water?”

The village headman replied:

“Finally, he would have to use the vessel that is punctured, damaged, and leaking to hold the water. Why? Because it could still be used temporarily for a minor purpose.”

The Buddha said to the village headman:

“Just as with that person’s vessel which is neither punctured nor damaged and does not leak, so too are My bhikkhu and bhikkhuni disciples. I constantly expound the true Dharma to them, … up to: through its benefit, they always dwell in peace and happiness.

“Just as with the second vessel which, though neither punctured nor damaged, nevertheless leaks, so too are My laymen and laywomen disciples. I constantly expound the true Dharma to them, … up to: through its benefit, they always dwell in peace and happiness.

“Just as with the third vessel which is punctured, damaged, and leaking, so too are the disciples of other doctrines, the non-Buddhist followers of the Niganthas. I constantly expound to them the true Dharma, good in the beginning, good in the middle, and good in the end, good in meaning and good in expression, entirely pure and unalloyed, revealing the pure and stainless holy life with perfect clarity. Whether much or little, I teach it to them. If they comprehend the meaning of even a single sentence of My Dharma teaching, they too will dwell forever in peace and happiness.”

When the village headman Daoshishi heard what the Buddha had said, his heart was filled with fear and the hair all over his body stood on end. He immediately approached the Buddha, bowed at His feet, and repented of his faults:

“Blessed One, I was foolish, deluded, unwholesome, and ignorant; before the Blessed One I spoke deceitful, false, and untruthful words.”

Having heard the Buddha’s teaching, he rejoiced and delighted in it, paid homage, and departed.

SUTRA 916. DAOSHISHI (3)[52]

Thus have I heard:

At one time, the Buddha was staying in the Fine Mango Grove in the village of Nala. At that time, the village headman Daoshishi, a disciple of the Niganthas, approached the Buddha, bowed at His feet, and sat to one side. The Blessed One then said to the village headman:

“What matters do you wish to discuss? What has Nigantha Nataputta taught?”

The village headman replied:

“Nigantha Nataputta teaches: ‘All who kill living beings fall into hell. Because they frequently practice it, it will lead them there.’^[53] Likewise, those who steal, engage in sexual misconduct, or speak falsehoods all fall into hell; because they frequently practice these deeds, they will be led there.”

The Buddha said to the village headman:

“If Nigantha Nataputta teaches: ‘All who kill living beings fall into hell. Because they frequently practice it, it will lead them there,’ then no sentient being would fall into hell! Village headman, what do you think? Are there any sentient beings who possess the intention to kill at all times? At what times do they possess the intention not to kill? … up to: at what times do they possess the intention to speak falsely, and at what times do they possess the intention not to speak falsely?”

The village headman said to the Buddha:

“Blessed One, throughout the day and night, people only rarely possess the intention to kill, … up to: only rarely do they possess the intention to speak falsely; for the greater part of the time they do not possess the intention to kill, … up to: to speak falsely.”

The Buddha said to the village headman:

“If that is so, would it not follow that no one falls into hell? Yet Nigantha Nataputta says: ‘Anyone who kills living beings will invariably fall into hell, because whatever action is practiced frequently will lead one to that destination;… and the same applies even to false speech.’

“Village headman, that teacher appears in the world and, relying upon conjecture and speculative reasoning, enters and abides in the realm of conjecture and speculation. Remaining at the level of an ordinary person, he establishes his own doctrines, speaks and speculates according to his own ideas, and teaches his disciples the Dharma thus: ‘Anyone who kills living beings will invariably fall into hell, because whatever action is practiced frequently will lead one to that destination;… and the same applies even to false speech.’ If his disciples believe those words, they think: ‘Our teacher knows what ought to be known and sees what ought to be seen;

therefore, he can teach his disciples thus: “Anyone who kills living beings will invariably fall into hell, because that action has been practiced frequently and will lead one to that destination.” I formerly entertained thoughts of killing, stealing, sexual misconduct, and false speech; therefore, I shall fall into hell.’ Because they become attached to such a view,… and cannot relinquish this view, they do not become disenchanted with those deeds and do not know to repent of them.

In the future, they likewise will not abandon killing living beings,… nor even abandon false speech. Their liberation of mind^[54] is incomplete, and their liberation through wisdom is also incomplete. Because their liberation of mind and liberation through wisdom are incomplete, theirs is a wrong view that maligns the Noble Ones.

Because of the condition of wrong view, when the body breaks up and life ends, they will be born in the evil destination of hell.

“Thus, village headman, there are causes and conditions by which beings become afflicted^[55], and there are causes and conditions by which the karma of beings becomes afflicted^[56].

“Village headman, the Tathagata—Worthy One, Perfectly Enlightened One, Accomplished in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One—appears in the world. For the sake of beings, he always censures killing and praises abstention from killing; he censures stealing, sexual misconduct, and false speech, and praises abstention from stealing, sexual misconduct, and false speech.

He always teaches and guides with this Dharma, repeatedly admonishing his sravakas and inspiring them to joyful confidence and recollection: ‘Our Teacher clearly knows what ought to be known and sees what ought to be seen; therefore, he censures killing and praises abstention from killing,… even to the point of censuring false speech and praising abstention from false speech. Until now, because I was foolish and lacked wisdom, I entertained thoughts of killing.

Therefore, I now repent and reproach myself.’ Although this cannot cause those past deeds never to have arisen, through this repentance and self-reproach, one will in the future abandon killing,… even to the point of abandoning stealing, sexual misconduct, and false speech. One will also fully attain right liberation of mind and liberation through wisdom. Once liberation of mind and liberation through wisdom are complete, one will no longer malign the Noble Ones and will accomplish right view.

Through right view, one will be born in a good destination, in a heavenly realm.

“Thus, village headman, there are causes and conditions by which the karma of beings becomes afflicted or purified.

“Village headman, that learned noble disciple should train thus: ‘Throughout the days and nights, one observes and knows that thoughts of killing arise only rarely, while thoughts of abstaining from killing arise frequently. If a thought of killing arises, one repents and reproaches oneself, recognizing it as improper and unwholesome. If no thought of killing arises, there is no enmity, and sympathetic joy arises in the mind.

Because of sympathetic joy, gladness arises. Because gladness arises, the mind becomes tranquil. Because the mind is tranquil, it experiences bliss.

Because it experiences bliss, the mind becomes concentrated. Because the mind is concentrated, the noble disciple’s mind, accompanied by loving-kindness, free from enmity, free from jealousy, free from anger, immeasurable and vast, pervades one direction and abides in right concentration. Likewise, it pervades the second direction, the third direction, and the fourth direction; the four intermediate directions, above and below; throughout the entire world, the mind accompanied by loving-kindness—free from enmity, free from jealousy, free from anger, immeasurable and vast—is well cultivated, completely pervades every direction, and fully abides in right concentration.’”

At that time, the Blessed One scraped up a little earth with his fingernail and said to the village headman Asibandhakaputta:

“What do you think, village headman? Is the earth on my fingernail greater, or is the earth of the great earth greater?”

The village headman said to the Buddha:

“Blessed One, the earth on your fingernail is exceedingly little, whereas the earth of the great earth is immeasurable and incalculable.”

The Buddha told the village headman:

“The earth scraped up on my fingernail is exceedingly little compared with the immeasurable earth of the great earth. In the same way, for one who cultivates the mind accompanied by loving-kindness and cultivates it frequently, deeds comparable in quantity to the earth scraped up on my fingernail cannot carry that person away or cause that person to remain in an evil destination. Likewise, if compassion is used to counteract stealing, sympathetic joy to counteract sexual misconduct, and equanimity to counteract false speech, the comparison is beyond measure!”

While the Buddha was speaking these words, the village headman Asibandhakaputta, freed from dust and defilement, attained the purified Dharma eye. The village headman saw the Dharma, attained the Dharma, understood the Dharma, knew the Dharma, and penetrated deeply into the Dharma. He became free from all doubt, independent of others and no longer following others, and attained fearlessness in the true Dharma and discipline. Rising from his seat, he adjusted his robes, knelt with his right knee on the ground, placed his palms together, and said to the Buddha:

“Blessed One, I have been delivered! Blessed One, I have transcended! Blessed One, today I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha of bhiksus.

For the rest of my life, may I be an upasaka. Suppose a person seeking the light of a lamp were to use a horse’s tail as its wick and try to blow the flame into a blaze. In the end, it would give no light; he would merely exhaust himself, and the lamp would never shine.

I was the same: seeking illuminating wisdom among the foolish Niganthas, associating with fools, joining with fools, and serving them foolishly. I merely brought suffering and exhaustion upon myself and never attained illuminating wisdom. Therefore, today, for the second time, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha of bhiksus.

From now on, I have little faith, little reverence, little affection, and little regard for those foolish, unwholesome, and ignorant Niganthas, and now I leave them behind. Therefore, today, for the third time, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha of bhiksus. May I be an upasaka for the rest of my life and purify my own mind.”

After the village headman Asibandhakaputta heard what the Buddha had taught, he rejoiced and delighted in it, paid homage, and departed.

SUTRA 917. THREE KINDS OF TRAINED HORSES[57]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One said to the bhiksus:

“There are three kinds of horses in the world that can be trained^[58]. What are the three? There is a kind that possesses perfect speed but not perfect beauty or a well-proportioned form; there is a kind that possesses perfect beauty and perfect speed but not a well-proportioned form; and there is a kind that possesses perfect speed, perfect beauty, and a well-proportioned form. Likewise, there are three kinds of persons who can be trained. What are the three? There is a kind of person who possesses perfect acuity but not perfect beauty or a well-proportioned form; there is a kind who possesses perfect acuity and perfect beauty but not a well-proportioned form; and there is a kind who possesses perfect acuity, perfect beauty, and also a well-proportioned form.”

“Bhikkhus, what is a person who is completely keen-witted, but whose color is not perfect, whose form is not complete, and who is not well-trained? Such a person knows as it really is: ‘This is suffering,’ ‘This is the arising of suffering,’ ‘This is the cessation of suffering,’ and ‘This is the path leading to the cessation of suffering.’ Contemplating in this way, one completely eradicates the three fetters: identity view, attachment to precepts and observances, and doubt.

Having completely eradicated these three fetters, one attains stream-entry, is no longer liable to fall into the evil destinies, is definitely headed toward perfect awakening, and, after no more than seven passages back and forth among devas and humans, ultimately makes an end of suffering. This is called being completely keen-witted. What is meant by one whose color is not complete?

If questioned about the Discourses or the Discipline, one is unable to set them forth fully and in due order, with complete wording and meaning. This is called having incomplete color. What is meant by one whose form is not complete?

One is not of great virtue or renown and thus does not attract such requisites as robes, food and drink, bedding, and medicines. This is called a person who is completely keen-witted, but whose color is not complete and whose form is not complete.

“What is a person who is completely keen-witted and whose color is complete, but whose form is not complete? Such a person knows as it really is: ‘This is suffering,’ ‘This is the arising of suffering,’ ‘This is the cessation of suffering,’ and ‘This is the path leading to the cessation of suffering’… up to ultimately making an end of suffering. This is called being completely keen-witted.

What is meant by one whose color is complete? If questioned about the Discourses or the Discipline… up to being able to explain them, this is called having complete color. What is meant by one whose form is not complete?

One is not of great virtue or renown and therefore cannot attract robes, food and drink, bedding, and medicines. This is called a person who is completely keen-witted and whose color is complete, but whose form is not complete.

“What is a person who is completely keen-witted, whose color is complete, and whose form is complete? Such a person knows as it really is: ‘This is suffering,’ ‘This is the arising of suffering,’ ‘This is the cessation of suffering,’ and ‘This is the path leading to the cessation of suffering’… up to ultimately making an end of suffering. This is called being completely keen-witted.

What is meant by one whose color is complete? If questioned about the Discourses or the Discipline… up to being able to explain them, this is called having complete color. What is meant by one whose form is complete?

One is of great virtue and renown… up to attracting bedding and medicines. This is called having complete form; and this is also called a person who is completely keen-witted, whose color is complete, and whose form is complete.”

After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and practiced accordingly.

SUTRA 918. THE WELL-TRAINED FINE HORSE[59]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, in the Kalandaka Sanctuary at Rajagriha. At that time, the Blessed One addressed the bhikkhus:

“There are three kinds of fine horses in the world. What are the three? There is a kind of horse that possesses complete swiftness and keenness, but does not possess complete color or complete form; there is a kind of horse that possesses complete swiftness and keenness and complete color, but does not possess complete form; and there is a kind of horse that possesses complete swiftness and keenness, complete color, and complete form.

Within the true Dharma and Discipline, there are likewise three classes of good men. What are the three? There is a class of good men who possess complete swiftness and keenness, but do not possess complete color or complete form; there is a class of good men who possess complete swiftness and keenness and complete color, but do not possess complete form; and there is a class of good men who possess complete swiftness and keenness, complete color, and complete form.

“What is a good man who possesses complete swiftness and keenness, but does not possess complete color or complete form? A good man knows as it really is the Noble Truth of Suffering; knows as it really is the Noble Truth of the arising of suffering; knows as it really is the Noble Truth of the cessation of suffering; and knows as it really is the Noble Truth of the path leading to the cessation of suffering. Having thus known and thus seen, he abandons the five lower fetters, namely: identity view, attachment to precepts and observances, doubt, sensual desire, and ill will.

Having abandoned these five lower fetters, he attains nirvana upon rebirth, realizes non-returning, and is not born again in this world. This is called a good man who possesses complete swiftness and keenness. What is meant by one whose color is not complete?

If questioned about the Discourses or the Discipline, he is unable to understand clearly their form and meaning and, in accordance with them, expound and explain them definitively in due sequence. This is called having incomplete color. What is meant by one whose form is not complete?

He is not renowned or of great virtue and therefore is unable to attract material benefits and offerings, robes, food and drink, and medicines suited to illness. This is called a good man who possesses complete swiftness and keenness, but whose color is not complete and whose form is not complete.

“What is a good man who possesses complete swiftness and keenness and complete color, but does not possess complete form? A good man knows as it really is this Noble Truth of Suffering… up to attaining nirvana upon rebirth, realizing non-returning, and not being born again in this world. This is called possessing complete swiftness and keenness.

What is meant by one whose color is complete? If questioned about the Discourses or the Discipline, he is able to take their wording and meaning, follow them in due sequence, determine their meaning, and expound and explain them. This is called having complete color.

What is meant by one whose form is not complete? He is not renowned or of great virtue and therefore is unable to attract material benefits and offerings, robes, food and drink, and medicines suited to illness. This is called a good man who possesses complete swiftness and keenness and complete color, but whose form is not complete.

“What is a good man who possesses complete swiftness and keenness, complete color, and complete form? A good man knows as it really is this Noble Truth of Suffering… up to realizing the nirvana-upon-rebirth of a non-returner and no longer being born again in this world. This is called possessing complete swiftness and keenness.

What is meant by one whose color is complete? If questioned about the Discourses or the Discipline… up to explaining them for others, this is called having complete color. What is meant by one whose form is complete?

He is renowned and of great virtue, and is able to attract material benefits… up to the various kinds of medicine. This is called having complete form, and this is also called a good man who possesses complete swiftness and keenness, complete color, and complete form.”

After the Buddha had taught this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

Notes:

^[1]. Yinshun’s compiled edition, Recitation 7, Teachings Spoken by the Tathagata, “41. Mahakasyapa Samyukta,” comprising eleven sutras: the first nine, nos. 13236–13244 (Taisho, nos. 1136–11440); followed by two sutras, nos. 13245–13246 (Taisho, nos. 905–905); “42. Village Headmen Samyukta,” ten sutras, nos. 13247–13256 (Taisho, nos. 907–916).—The National Translation, fascicle 45, Recitation 8, Tathagata, “1. Mahakasyapa Samyukta,” eleven sutras, nos. 13356–13366; “2. Village Headmen Samyukta,” comprising ten sutras, nos. 13367–13376. Pāli, S. 16.12. Paraṃmaraṇaṃ.

^[2]. In the Pāli version, Sariputta questions Kassapa. See the passage below.

^[3]. Pāli: hoti tathāgato paraṃ maraṇā, Does the Tathagata exist after death?

^[4]. Chinese: undetermined 無記. Pāli: avyākata.

^[5]. Chinese: wisdom of absence of intrinsic nature 無自性智.

^[6]. In the Pāli version, Kassapa replies: na hetaṃ āvuso atthasaṃhitaṃ nādibrahmacariyakaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na saṃbodhāya na nibbāya saṃvattati, because that is not connected with the goal, does not belong to the fundamentals of the holy life, and does not lead to disenchantment, dispassion, cessation, tranquility, direct knowledge, awakening, or nirvana.

^[7]. The base text does not contain the two words “birth and death.” Since this is the sequential meaning of the question, they have been added in accordance with the preceding meanings to complete the sense.

^[8]. Pāli, S.16.13. Saddhammapaṭirūpakaṃ (semblance Dharma). Compare the Chinese, №100⁽¹²¹⁾.

^[9]. Called the evil age of the five turbidities 五濁惡世; this is absent from the Pāli version.

^[10]. Pāli version: as long as genuine gold remains in the world, counterfeit gold does not appear. When counterfeit gold appears, genuine gold disappears from the world (yato ca kho jātarūpappatirūpakaṃ loke uppajjati atha jātarūpassa antaradhānaṃ).

^[11]. True Dharma 正法. Pāli: saddhamma.

^[12]. Chinese: semblance of the Dharma 相似像法. Pāli: saddhammapatirūpaka, a semblance of the True Dharma.

^[13]. Pāli version: pañca okkamaniyā… satthari agāravā viharanti appatissā, dhamme agāravā… saṅghe agāravā… sikkhāya agāravā… samādhismiṃ agāravā…, five causes of decline: they do not honor the Teacher and live without deference; they do not honor the Dharma, do not honor the Sangha, do not honor the training precepts, and do not honor right concentration.

^[14]. Yinshun’s Combined Edition, “42. Connected Discourses with Village Headmen,” comprises ten sutras. Taishō, fascicle 32, sutra nos. 907–916. For the most part, these correspond to the Pāli S.42 Gāmanisaṃyutta. See also n.1, “1. Connected Discourses with Mahākāśyapa.” Pāli, S. 42.2, Puṭo. Cross-reference: №100⁽¹²²⁾.

^[15]. Village headman Giá-la-châu-la-na 遮羅周羅那羅聚落主. Pāli: Tālapuṭa Naṭagāmani, the leader of a troupe of singers and dancers named Tālapuṭa.

^[16]. Chinese: elder master of singing, dancing, play, and laughter 歌舞戲笑耆年宿士. Pāli: ācariyāpācariyā nātā. The ancestral teachers of performers.

^[17]. Heaven of Delight 歡喜天; №100⁽¹²²⁾: Heaven of Radiant Illumination. Pāli: Pahāsā devā.

^[18]. One who lives by fighting, that is, a warrior. Pāli, S. 42.3 Yodhājīvo.

^[19]. Village headman who lives by fighting 戰闘活聚落主. Pāli: yodhājīva-gāmaṇi, the leader of a martial company.

^[20]. Devas Who Conquer by Arrows 箭降伏天. Pāli: sarañjitā (sarājitā) devā.

^[21]. Horse training. Pāli, S. 42.5 Assa (Haya).

^[22]. Village headman who trains horses 調馬聚落主. Pāli: assāroho gāmiṇi.

^[23]. In the Pāli version, the horse trainer questions the Buddha on the same subject as the performers and warriors in the preceding sutras.

^[24]. Trainer of persons 調御丈夫, one who trains human beings. Pāli: purisadamma.

^[25]. Pāli, S. 42.1 Caṇḍo.

^[26]. Evil disposition 惡性. Pāli: caṇḍo, fierce, violent, and cruel.

^[27]. Virtuous and Good 賢善. Pāli: sorata, gentle.

^[28]. Pāli, S. 42.10 Maṇicūḷa.

^[29]. Village headman Ma-ni Châu Kế 摩尼珠髻聚落主. Pāli: Maṇicūḷaka.

^[30]. Pāli, S. 42.12 Rāsiyo.

^[31]. Village headman Vương Đảnh 王頂聚落主. Pāli: Rāsiyo gāmiṇi.

^[32]. The original reads “does not attain” 不得, duplicating the second type of self-mortification. According to the sense of the passage, it should be emended to “attains little” 小得, meaning that one may attain a little. The Pāli version has three classes of practitioners of austerities who live harshly (tapassī lūkhajīvī): 1. One practices self-mortification but does not realize wholesome qualities, attain a superhuman state, or enter the supreme noble knowledge. 2. One practices self-mortification and realizes wholesome qualities, but does not attain a superhuman state or noble knowledge. 3. One practices self-mortification, realizes wholesome qualities, and attains a superhuman state and the supreme noble knowledge.

^[33]. Korean edition: “not” 不, does not lead to. Song–Yuan–Ming editions: “is” 是, leads to.

^[34]. Pāli, S. 42.11 Bhadra. Cross-reference: Chinese, №100⁽¹²⁸⁾.

^[35]. Among the people of the strongmen 力士人間. Pāli: Mallesu, among the people of the Malla country.

^[36]. The Parrot Jambu Grove in the village of Uất-bệ-la 鬱鞞羅聚落鸚鵡閻浮林. Pāli version: Uruvelakappaṃ nāma Mallānaṃ nogamo, Uruvelakappa, a town of the Mallas.

^[37]. Korean edition: kiệt 竭; Ming edition: yết 揭.

^[38]. Village headman Yết-đàm 竭曇聚落主. Pāli: Bhadro gāmiṇi.

^[39]. The arising and cessation of suffering in the present life 現法苦集苦沒. Pāli: dukkhassa samudayañca atthaṅgamañca.

^[40]. Pāli: tatra te siyā kaṅkkā siyā vimati, here you might have doubt, you might be perplexed.

^[41]. Chinese: “depending on father and mother” 依父母, whose meaning is unclear. Dharma Master Wuci explains that “depending on father and mother” refers to a child who, after birth, is given to others to raise. In the Pāli version, Bhadra has a son named Ciravāsi. The Buddha asks: “If you and Ciravāsi’s mother had not yet seen each other, would sensual desire, a defiled mind, or affection for Ciravāsi’s mother have arisen in you?” The Chinese version may have read Cīvaramātā, the mother of a person named Civara, that is, “robe” 衣 = clothing (instead of writing 依, “to depend upon”).

^[42]. It may be understood as meaning that they had never known each other.

^[43]. Pāli version: he has a son named Ciravāsi who lives elsewhere. For the relationship between Ciravāsi and Cīvaramāta, see n.41 above.

^[44]. Pāli, S. 42.9 Kulaṃ. Cf. №100⁽¹²⁹⁾.

^[45]. Pāli version: at that time there was a famine in Nālandā.

^[46]. Hảo y Mango Grove in the village of Na-la 那羅聚落好衣菴羅園. Pāli: Nālandāyaṃ Pāvarikambavane.

^[47]. Of the Swordsmith Clan 刀師氏. Pāli: Asibandhakaputta.

^[48]. The thorny-caltrop argument 蒺[卄/梨]論. According to the Chinese wording, the thorny caltrop is a kind of thorny plant whose fruit has many spines and is very difficult to remove when it clings to a person. Pāli: ubhatokoṭika pañha, a question with two sharp points.

^[49]. Chinese: genuine quiescence 真實寂止. Compare the Pāli: saccasamṃbhūtāni, (those possessions) have arisen by honest means.

^[50]. Pāli, S. 42.7 Desanā. Cf. №100⁽¹³⁰⁾.

^[51]. Chinese: a-lê 阿梨. Pāli: ayya, a form of address used by a younger person toward an elder.

^[52]. Pāli, S. 42.8 Saṅkha.

^[53]. Pāli: yaṃbahulaṃ yaṃbahulaṃ tena tena nīyatī ti, it is drawn along by whatever it frequently practices.

^[54]. Liberation of mind 意解脫, that is, mental liberation. Pāli: cetovimutti.

^[55]. Chinese: affliction 煩惱, understood here as defilement.

^[56]. That is, karma defiled by contamination.

^[57]. Yinshun’s Combined Edition, Connected Discourses 43, “Connected Discourses on Horses,” comprises ten sutras, 13257–13266 (Taishō, 917–926). For the most part, these correspond to sutras in the Aṅguttara. Taishō sutra 917; Pāli, A. 3.137, Assakhaḷuṅka. Cf. №100⁽¹⁴³⁾.

^[58]. Trained horse 調馬; №100⁽¹⁴³⁾: an untrained horse. Pāli: assakhaluṅka.

^[59]. Pāli, A. 3.138 Assadassa. Cf. №100⁽¹⁴⁴⁾.