中阿含經

2. THE CHAPTER ON KARMA

11. THE DISCOURSE ON THE SIMILE OF SALT^[01]

Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

“If each person were to experience the result of every karma precisely according to how it was performed, there would be no living of the holy life and no possibility of making an end of suffering^[02]. If, however, it is said: ‘Each person experiences the result of karma according to how it was performed^[03],’ then there is the living of the holy life and the possibility of making an end of suffering.

“Why is this so? Suppose a person performs unwholesome karma and must experience the painful result that is the recompense of hell^[04]. What kind of person performs unwholesome karma and must experience the painful result that is the recompense of hell?

It is a person who has not cultivated the body, has not cultivated moral discipline, has not cultivated the mind, has not cultivated wisdom, and whose lifespan is very short^[05]. Such is a person who performs unwholesome karma and must experience the painful result that is the recompense of hell. It is as though someone were to place one measure of salt into a small amount of water, wishing to make the water so salty that it could not be drunk.

What do you think? Could that one measure of salt make the small amount of water so salty that it could not be drunk?”

They replied:

“Indeed it could, Blessed One. Why is that? Because there is much salt and little water, it could make the water so salty that it could not be drunk.”

“In the same way, a person who performs unwholesome karma must experience the painful result that is the recompense of hell. What kind of person performs unwholesome karma and must experience the painful result that is the recompense of hell? It is a person who has not cultivated the body, has not cultivated moral discipline, has not cultivated the mind, has not cultivated wisdom, and whose lifespan is very short. Such is a person who performs unwholesome karma and must experience the painful result that is the recompense of hell.

“Furthermore, there is a person who performs unwholesome karma^[06] and must experience its painful result as recompense in the present life. What kind of person performs unwholesome karma and must experience its painful result as recompense in the present life? It is a person who has cultivated the body, cultivated moral discipline, cultivated the mind, cultivated wisdom, and whose lifespan is very long^[07]. Such is a person who performs unwholesome karma and must experience its painful result as recompense in the present life. It is as though someone were to place one measure of salt into the Ganges River, wishing to make its water so salty that it could not be drunk. What do you think? Could that one measure of salt make the water of the Ganges River so salty that it could not be drunk?”

They replied:

“It could not, Blessed One. Why is that? Because the water of the Ganges River is exceedingly abundant, whereas one measure of salt is far too little; therefore, it could not make the water so salty that it could not be drunk.”

“In the same way, there is a person who performs unwholesome karma and must experience its painful result as recompense in the present life. What kind of person performs unwholesome karma and must experience its painful result as recompense in the present life? It is a person who has cultivated the body, cultivated moral discipline, cultivated the mind, cultivated wisdom, and whose lifespan is very long. Such is a person whose unwholesome karma must yield a painful result as recompense in the present life.

“Furthermore, there is a person who performs unwholesome karma and must experience its painful result as recompense in hell. What kind of person performs unwholesome karma and must experience its painful result as recompense in hell? It is a person who has not cultivated the body, has not cultivated moral discipline, has not cultivated the mind, has not cultivated wisdom, and whose lifespan is very short.

Such is a person who performs karma and must experience its painful result as recompense in hell. It is as though someone were to seize another person’s goat. What does it mean for someone to seize another person’s goat?

The one who seizes the goat may be a king or an official possessing great power, while the goat’s owner is poor, lowly, and powerless. Because he is powerless, he pleads in every way, joins his palms, and implores: ‘Venerable sir, please return my goat to me, or else repay me its full value.’ Such is a case of someone seizing another person’s goat. In the same way, there is a person who performs unwholesome karma and must experience its painful result as recompense in hell.

What kind of person performs unwholesome karma and must experience its painful result as recompense in hell? It is a person who has not cultivated the body, has not cultivated moral discipline, has not cultivated the mind, has not cultivated wisdom, and whose lifespan is very long. Such is a person who performs unwholesome karma and must experience its painful result as recompense in hell.

“Furthermore, there is a person who performs unwholesome karma and must experience its painful result as recompense in this very present life. What kind of person performs unwholesome karma and must experience its painful result as recompense in the present life? It is a person who has cultivated the body, cultivated moral discipline, cultivated the mind, cultivated wisdom, and whose lifespan is very long.

Such is a person who performs unwholesome karma and must experience its painful result as recompense in the present life. It is as though someone were to steal another person’s goat, but the goat’s owner recovered it. What does it mean for someone to steal another person’s goat, only for the owner to recover it?

The goat thief is poor, lowly, and powerless, whereas the goat’s owner may be a king or an official possessing very great power. Because the owner possesses great power, he has the thief bound and recovers the goat. Such is a case in which someone steals another person’s goat but the owner takes it back.

In the same way, there is a person who performs unwholesome karma and must certainly experience its painful result as recompense in the present life. What kind of person performs unwholesome karma and must experience its painful result as recompense in the present life? It is a person who has cultivated the body, cultivated moral discipline, cultivated the mind, cultivated wisdom, and whose lifespan is very long.

Such is a person who performs unwholesome karma and must experience its painful result as recompense in the present life.

“Furthermore, there is a person who performs unwholesome karma and must experience suffering as recompense in hell. What kind of person performs unwholesome karma and must experience its painful result as recompense in hell? It is a person who has not cultivated the body, has not cultivated moral discipline, has not cultivated the mind, has not cultivated wisdom, and whose lifespan is very short.

Such is a person who performs unwholesome karma and must experience its painful result as recompense in hell. It is as though someone who owes another five coins is seized and bound by the creditor; even if he owes only one coin, he is likewise seized and bound by the creditor. What does it mean for someone who owes another five coins to be seized and bound by the creditor, and even if he owes only one coin, to be seized and bound by the creditor?

The debtor is poor and powerless. Because he is poor and powerless, when he owes another five coins, the creditor immediately seizes and binds him; even if he owes only one coin, the creditor still seizes and binds him. In the same way, there is a person who performs unwholesome karma and must experience its painful result as recompense in hell.

What kind of person performs unwholesome karma and must experience its painful result as recompense in hell? It is a person who has not cultivated the body, has not cultivated moral discipline, has not cultivated the mind, has not cultivated wisdom, and whose lifespan is very short. Such is a person who performs unwholesome karma and must experience its painful result as recompense in hell.”

"Furthermore, there is a person who performs an unwholesome deed and must experience its painful fruit as retribution in this very life. How is there a person who performs an unwholesome deed and must experience its painful fruit as retribution in this very life? That is, there is a person who cultivates the body, cultivates virtue, cultivates the mind, cultivates wisdom, and has a very long lifespan.

Such is a person who performs an unwholesome deed and must experience its painful fruit as retribution in this very life. It is just as there may be a person who, although owing a debt of one hundred coins, is not seized and bound by the creditor; even if he owes a thousand or ten thousand coins, he is still not seized and bound by the creditor. This is because the debtor possesses immeasurable wealth and very great power.

Owing to this, although he owes a hundred or a thousand coins, he is still not seized and bound by the creditor. Such is the person who, although owing a debt of one hundred coins, is not seized and bound by the creditor; even if he owes a thousand or ten thousand coins, he is still not seized and bound by the creditor. So too, there is a person who performs an unwholesome deed and must experience its painful fruit as retribution in this very life.

How is there a person who performs an unwholesome deed and must experience its painful fruit as retribution in this very life? That is, there is a person who cultivates the body, cultivates virtue, cultivates the mind, cultivates wisdom, and has a very long lifespan. Such is the person who performs an unwholesome deed and must experience its painful fruit as retribution in this very life.

If that person experiences the retribution of good or evil in this very life, it is only slight and trifling."

Thus did the Buddha teach. Having heard what the Buddha taught, the bhikkhus rejoiced and respectfully practiced it.

12. THE DISCOURSE TO VAPPA^[01]

Thus have I heard:

At one time, the Buddha was traveling among the Sakyans^[02] in the country of Kapilavastu^[03], staying in the Nigrodha Grove^[04].

At that time, after the midday meal^[06], the Venerable Mahamoggallana^[05] and the community of senior bhikkhus had assembled and were seated in the lecture hall on account of a certain matter. Then a disciple of the Niganthas^[07], a Sakyan named Vappa^[08], after the midday meal, leisurely approached the Venerable Mahamoggallana. They exchanged greetings, and he sat down to one side.

The Venerable Mahamoggallana then asked him this question:

"Vappa, what do you think? Suppose a bhikkhu guards his body, speech, and mind. In that case, do you see unwholesome taints arising in him on that account and leading to a future life^[09]?"

Vappa replied:

"Mahamoggallana, suppose a bhikkhu guards his body, speech, and mind. In that case, I see unwholesome taints arising in him on that account and leading to a future life. Mahamoggallana, if anyone performed unwholesome conduct in a former life, unwholesome taints arise in that person on account of it and lead to a future life^[10]."

At that time^[11], the Blessed One was sitting in meditation in a secluded place. With the purified divine ear surpassing that of humans, he heard the Venerable Mahamoggallana and the Sakyan Vappa, a disciple of the Niganthas, discussing this matter.

Having heard them, in the late afternoon the Blessed One emerged from seclusion and went to the lecture hall. He prepared a seat and sat before the community of bhikkhus. After sitting down, the Blessed One asked:

"Mahamoggallana, what were you just discussing with the Sakyan Vappa, a disciple of the Niganthas? And on account of what matter have you assembled and sat here in the lecture hall?"

The Venerable Mahamoggallana said:

"Blessed One, today, after the midday meal, the community of senior bhikkhus and I assembled and sat in the lecture hall on account of a certain matter. Then this Sakyan Vappa, a disciple of the Niganthas, after the midday meal, leisurely approached me. We exchanged greetings, and he sat down to one side.

I asked him: ‘Vappa, what do you think? Suppose a bhikkhu guards his body, speech, and mind. In that case, do you see unwholesome taints arising in him on that account and leading to a future life?’ Vappa replied to me: ‘Mahamoggallana, suppose a bhikkhu guards his body, speech, and mind.

In that case, I see unwholesome taints arising in him on that account and leading to a future life. Mahamoggallana, if anyone performed unwholesome conduct in a former life, unwholesome taints arise in that person on account of it and lead to a future life.’ Blessed One, this is what I was just discussing with the Sakyan Vappa, a disciple of the Niganthas. It was on account of this matter that we assembled and sat in the lecture hall."

The Blessed One then said to the Sakyan Vappa, a disciple of the Niganthas:

"If what I say is true, you should answer that it is true; if it is not true, you should answer that it is not true. If you have any doubt, you should ask me: ‘Ascetic Gotama, how is this? What is the meaning of this?’ To the extent that you can accept what I say, you and I may discuss the matter."

Vappa replied:

"Ascetic Gotama, if what you say is true, I shall say that it is true. If it is not true, I shall say that it is not true. If I have any doubt, I shall ask Gotama: ‘Venerable Gotama, how is this? What does this mean?’ I shall accept what the ascetic Gotama says insofar as I am able. Therefore, let the ascetic Gotama discuss the matter with me."

The Blessed One asked:

"Vappa, what do you think? Suppose an unwholesome bodily action—tainted, feverish, and sorrowful^[12]—arises in a bhikkhu. He subsequently eliminates that unwholesome bodily action, creates no new karma, and casts away old karma.

Then, immediately in this very life, he attains the ultimate end, is no longer feverish, and abides constantly and unchangingly. This is what is said to be seen by noble wisdom and known by noble wisdom. If unwholesome bodily action, unwholesome verbal action, unwholesome mental action, and action rooted in ignorance—tainted, feverish, and sorrowful^[13]—arise, he subsequently eliminates the unwholesome action rooted in ignorance, creates no new karma, and casts away old karma.

In this very life he realizes the ultimate end, is no longer feverish, and abides constantly and unchangingly. This is what is said to be seen by noble wisdom and known by noble wisdom. Vappa, when a bhikkhu guards his body, speech, and mind in this way, do you, in that case, see unwholesome taints arising in him on that account and leading to a future life?"

Vappa replied:

"Venerable Gotama, suppose a bhikkhu guards his body, speech, and mind in this way. In that case, I do not see unwholesome taints arising in him on that account and leading to a future life."

The Blessed One praised him:

"Excellent, Vappa! Vappa, what do you think? Suppose a bhikkhu has completely extinguished ignorance and knowledge has arisen. Because his ignorance has been completely extinguished and knowledge has arisen, when a feeling pertaining to a future body^[14] arises, he knows that a feeling pertaining to a future body has arisen; when a feeling pertaining to a future life^[15] arises, he knows that a feeling pertaining to a future life has arisen. When his body breaks up and his life ends, his lifespan having run its course, all feelings will cease in this very life, and he himself knows that he will reach complete indifference^[16].

"Vappa, it is just as a shadow exists dependent upon a tree. Suppose a person comes carrying a very sharp axe and cuts through the tree’s roots, chops it into many pieces, splits it into ten or a hundred parts, and burns it to ashes; he then either lets the wind scatter the ashes or casts them into water. Vappa, what do you think? Since the shadow existed dependent upon the tree, when its cause has thus been completely destroyed, would that shadow be utterly extinguished and never arise again?"

Vappa replied:

"That is so, Venerable Gotama."

“Hòa-phá, you should know that the bhikkhu is likewise. Ignorance has been completely extinguished, and knowledge has arisen. Since his ignorance has been completely extinguished and knowledge has arisen, when a feeling concerning a future body arises, he knows that a feeling concerning a future body has arisen; when a feeling concerning a future life arises, he knows that a feeling concerning a future life has arisen.

When the body breaks up and life ends, when his lifespan has come to its conclusion, all feelings will cease within this very life, and he personally knows that he will attain complete dispassion. Hòa-phá, a bhikkhu whose mind is rightly liberated^[17] in this way acquires six wholesome abiding places^[18]. What are the six?

Hòa-phá, when a bhikkhu sees a form with the eye, he is neither delighted nor sorrowful; he is equanimous and free from seeking, unconditioned, rightly mindful, and rightly knowing. Hòa-phá, a bhikkhu whose mind is rightly liberated in this way is said to have attained the first wholesome abiding place. Likewise, when the ear, nose, tongue, body, or mind cognizes sounds, odors, flavors, tangible objects, or dharmas, he is neither delighted nor sorrowful; he is equanimous and free from seeking, unconditioned, rightly mindful, and rightly knowing.

Hòa-phá, a bhikkhu whose mind is rightly liberated in this way is said to have attained the sixth abiding place.”

Hòa-phá said:

“Just so, Venerable Gautama!”

“A well-learned noble disciple whose mind is rightly liberated in this way acquires six wholesome abiding places. What are these six wholesome abiding places?”

“Venerable Gautama, when a well-learned noble disciple sees a form with the eye, he is neither delighted nor sorrowful; he is equanimous and free from seeking^[19], unconditioned, rightly mindful, and rightly knowing.”

“Hòa-phá, a bhikkhu whose mind is rightly liberated in this way is said to have attained the first wholesome abiding place. Likewise, when the ear, nose, tongue, body, or mind cognizes sounds, odors, flavors, tangible objects, or dharmas, he is neither delighted nor sorrowful; he is equanimous and free from seeking, unconditioned, rightly mindful, and rightly knowing. Hòa-phá, a bhikkhu whose mind is rightly liberated in this way is said to have attained the sixth wholesome abiding place. Hòa-phá, a bhikkhu whose mind is rightly liberated in this way acquires these six wholesome abiding places.”

Hòa-phá said:

“Just so, Venerable Gautama. A well-learned noble disciple whose mind is rightly liberated in this way acquires six wholesome abiding places. Venerable Gautama, when a well-learned noble disciple sees a form with the eye, he is neither delighted nor sorrowful; he is equanimous and free from seeking, unconditioned, rightly mindful, and rightly knowing.

Venerable Gautama, a well-learned noble disciple whose mind is rightly liberated in this way is said to have attained the first wholesome abiding place. Likewise, when the ear, nose, tongue, body, or mind cognizes sounds, odors, flavors, tangible objects, or dharmas, he is neither delighted nor sorrowful; he is equanimous and free from seeking, unconditioned, rightly mindful, and rightly knowing. Venerable Gautama, a well-learned noble disciple whose mind is rightly liberated in this way is said to have attained the sixth wholesome abiding place.

Thus, Venerable Gautama, a well-learned noble disciple whose mind is rightly liberated in this way acquires these six wholesome abiding places.”

Then Hòa-phá said to the Blessed One:

“Venerable Gautama, I now know. Blessed Well-Gone One, I now understand. Venerable Gautama, it is as though one with clear sight were to set upright what had been overturned, uncover what had been concealed, show the way to one who was lost, or bring light into the darkness so that those with eyes might see forms. The ascetic Gautama has done likewise, expounding the Dharma to me through countless skillful means, revealing its meaning, and guiding me along the most profound path^[20].

“Blessed One, today I take refuge in the Buddha, the Dharma, and the Sangha of bhikkhus. May the Blessed One accept me as a lay disciple. From today until the end of my life, until life itself comes to an end, I take refuge.

“Blessed One, it is like someone who raises an inferior horse while hoping to gain some benefit. Blessed One, I was likewise. That foolish Nigaṇṭha neither understood clearly nor was capable of discerning. He did not recognize a fertile field. Without examining the matter, I honored, venerated, and served him for a long time, hoping to gain benefit, but I merely labored and suffered in vain, without benefit. Blessed One, I now take refuge for a second time in the Buddha, the Dharma, and the Sangha of bhikkhus. May the Blessed One accept me as a lay disciple. From today until the end of my life, until life itself comes to an end, I take refuge.

“Blessed One, because I formerly did not understand, I placed faith in and showed reverence to that foolish Nigaṇṭha. From now on, I shall abandon this completely. Why is that? Because he deceived me. Blessed One, I now take refuge for a third time in the Buddha, the Dharma, and the Sangha of bhikkhus. May the Blessed One consent to accept me as a lay disciple. From today until the end of my life, until life itself comes to an end, I take refuge.”

Thus spoke the Buddha. After Śākya Hòa-phá and the bhikkhus heard what the Buddha had taught, they rejoiced and respectfully practiced it.

13. THE DISCOURSE ON DOCTRINAL POSITIONS^[01]

Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

“There are three doctrinal positions^[02], differing in lineage, designation, fundamental tenet, and doctrine. Even if a wise person properly receives and carefully remembers^[03] them in order to explain them to others^[04], no benefit will be gained^[05].

“What are the three? Some ascetics and brahmins hold this view and make this assertion: ‘All human actions are determined by karma from previous lives^[06].’

“Again, some ascetics and brahmins hold this view and make this assertion: ‘All human actions are determined by a Supreme Lord^[07].’

“Again, some ascetics and brahmins hold this view and make this assertion: ‘All human actions are without cause and without condition^[08].’

“Among these, if any ascetic or brahmin holds this view and makes this assertion: ‘All human actions are determined by karma from previous lives,’ I go to that person. Having arrived, I ask: ‘Worthy sir, is it true that you hold this view and make this assertion: “All human actions are determined by karma from previous lives”?’ That person answers: ‘It is true.’ I then say to him: ‘If that is truly so, then all you worthy ones are killers of living beings.

Why is that? Because everything is predetermined by karma from previous lives^[09]. Likewise, you worthy ones are thieves, practitioners of sexual misconduct, liars, and so forth, up to those who hold wrong views.

Why is that? Because everything is predetermined by karma from previous lives. Worthy ones, if you regard the view that everything is predetermined by karma from previous lives as true, then inwardly, on account of this internal cause^[10], there can be no desire and no means^[11] whatsoever regarding what should or should not be done.

Worthy ones, if you do not know in accordance with reality what should and should not be done, you will lose right mindfulness and lack right knowledge^[12]; there will then be no way to instruct others properly according to the Dharma of an ascetic^[13].’ By speaking in this way, one can use reason to refute those ascetics and brahmins.”

"Here, if there are any śramaṇas or brahmins who hold this view and say: ‘All actions are determined by Divine Providence,’ I go to them and, having arrived, ask: ‘Worthy ones, is it true that you hold this view and say: All human actions are determined by Divine Providence?’ They answer: ‘It is true.’ I then say to them: ‘If this is indeed so, you worthy ones are all killers of living beings. Why is this? Because everything has been predetermined by Divine Providence.

Likewise, worthy ones, you are thieves, practitioners of sexual misconduct, liars, and so forth, up to those who hold wrong views. Why is this? Because everything has been predetermined by Divine Providence.

Worthy ones, if you regard as true the doctrine that everything has been predetermined by Divine Providence, then inwardly, on account of this inner cause, you have neither the intention nor the means to do what should be done or to refrain from what should not be done. Worthy ones, if you do not know in accordance with reality what should and should not be done, you will lose right mindfulness, be without right wisdom, and have no way to teach in accordance with the Dharma of the śramaṇa.’ By speaking in this way, one can refute those śramaṇas and brahmins through reason.

"Here, if there are any śramaṇas or brahmins who hold this view and say: ‘All human actions are without cause and without condition,’ I go to them and, having arrived, ask: ‘Worthy ones, is it true that you hold this view and say: All human actions are without cause and without condition?’ They answer: ‘It is true.’ I then say to them: ‘If this is indeed so, you worthy ones are all killers of living beings. Why is this?

Because everything is without cause and without condition. Likewise, worthy ones, you are thieves, practitioners of sexual misconduct, liars, and so forth, up to those who hold wrong views. Why is this?

Because everything is without cause and without condition. Worthy ones, if you regard as true the doctrine that everything is without cause and without condition, then inwardly, on account of this inner cause, you have neither the intention nor the means to do what should be done or to refrain from what should not be done. Worthy ones, if you do not know in accordance with reality what should and should not be done, you will lose right mindfulness, be without right wisdom, and have no way to teach in accordance with the Dharma of the śramaṇa.’ By speaking in this way, one can refute those śramaṇas and brahmins through reason.

"The teachings that I have known and awakened to for myself and have expounded to you cannot be refuted, defiled, or overcome by any śramaṇa or brahmin, deva, Māra, Brahmā, or any other being in the world. What are the teachings that I have known and awakened to for myself and have expounded to you, which cannot be refuted, defiled, or overcome by any śramaṇa or brahmin, deva, Māra, Brahmā, or any other being in the world? They are the teaching of the six ayatanas, which I have known and awakened to for myself and have expounded to you, and which cannot be refuted, defiled, or overcome by any śramaṇa or brahmin, deva, Māra, Brahmā, or any other being in the world.

"There is also the teaching of the six dhatus, which I have known and awakened to for myself and have expounded to you, and which cannot be refuted, defiled, or overcome by any śramaṇa or brahmin, deva, Māra, Brahmā, or any other being in the world.

"What is the teaching of the six ayatanas that I have known and awakened to for myself and have expounded to you? They are the eye ayatana, the ear, nose, tongue, body, and mind ayatanas. This is the teaching of the six ayatanas that I have known and awakened to for myself and have made known to you.

"What is the teaching of the six dhatus that I have known and awakened to for myself and have expounded to you? They are the earth dhatu, water, fire, wind, space, and consciousness dhatus. This is the teaching of the six dhatus that I have known and awakened to for myself and have made known to you.

"Through the conjunction of the six dhatus^[14], conception occurs in the mother’s womb. Conditioned by the six dhatus, there are the six ayatanas^[15]; conditioned by the six ayatanas, there is contact^[16]; conditioned by contact, there is feeling^[17].

"Bhikkhus, one who experiences feeling knows suffering in accordance with reality, knows the arising of suffering, knows the cessation of suffering, and knows in accordance with reality the path leading to the cessation of suffering. What is knowing suffering in accordance with reality? Birth is suffering, aging is suffering, illness is suffering, death is suffering, encountering those one hates is suffering, separation from those one loves is suffering, and not obtaining what one desires is suffering. In brief, the five clinging skandhas are suffering.

"What is knowing the arising of suffering in accordance with reality? Through craving, one takes up future existence, accompanied by delight and desire, seeking existence here or there^[18]. This is knowing the arising of suffering in accordance with reality.

"What is knowing the cessation of suffering in accordance with reality? This craving through which one takes up future existence, accompanied by delight and desire and seeking existence here or there, has been entirely cut off without remainder, relinquished, extinguished, brought to an end, freed from desire, stilled, and brought to cessation. This is called knowing the cessation of suffering in accordance with reality^[19].

"What is knowing in accordance with reality the path leading to the cessation of suffering? It is the Noble Eightfold Path, the eight factors from right view through right concentration. This is knowing in accordance with reality the path leading to the cessation of suffering.

"A bhikkhu should know suffering in accordance with reality, should abandon the arising of suffering, should directly realize the cessation of suffering, and should cultivate the path leading to the cessation of suffering. If a bhikkhu knows suffering in accordance with reality, abandons the arising of suffering, directly realizes the cessation of suffering, and cultivates the path leading to the cessation of suffering, that bhikkhu has exhausted all taints, has dissolved all fetters, and can realize the truth of suffering through right wisdom."

Thus spoke the Buddha. Having heard what the Buddha taught, the bhikkhus rejoiced and respectfully practiced it.

14. THE DISCOURSE TO RĀHULA^[01]

Thus have I heard:

At one time the Buddha was traveling in Rājagṛha, dwelling in the Bamboo Grove, at the Kalandaka Park^[02].

At that time the Venerable Rāhula^[03] was also staying in Rājagṛha, in the Hot Springs Grove^[04]. Then, when the night had passed, early in the morning the Blessed One put on his robe, took up his bowl, and entered Rājagṛha to seek alms. After receiving alms, he went to the Hot Springs Grove, the dwelling place of the Venerable Rāhula. Seeing the Blessed One approaching from afar, the Venerable Rāhula immediately went out to welcome him, took the Buddha’s robe and bowl, spread out a seat, and brought water for washing his feet. After washing his feet, the Buddha sat upon the seat prepared by Rāhula.

The Blessed One then took the water basin, poured out its contents while leaving only a little water in it, and asked:

"Rāhula, do you see that I have poured out the water from this basin, leaving only a little?"

Rāhula replied:

"Yes, Blessed One, I see it."

The Buddha said:

"I say that the spiritual attainment of such a person is just as slight—namely, one who knowingly tells a lie without shame, without remorse, without moral shame, and without moral dread. Rāhula, there is no evil deed that such a person would not commit. Therefore, Rāhula, you should train yourself thus: Do not tell a lie, even in jest."

The Blessed One then poured out all the little water remaining in the basin and asked:

"Rāhula, do you also see that I have poured out all the little water that remained in this basin?"

Rāhula replied:

"Yes, Blessed One, I see it."

The Buddha said:

"Rāhula, I say that the spiritual attainment of such a person is likewise completely lost—namely, one who knowingly tells a lie without shame, without remorse, without moral shame, and without moral dread. Rāhula, there is no evil deed that such a person would not commit. Therefore, Rāhula, you should train yourself thus: You must not tell a lie, even in jest."

The Blessed One again took the empty basin, turned it upside down upon the ground, and asked:

“Rahula, do you see that I have taken this empty basin and turned it upside down upon the ground?”

Rahula replied:

“I see it, Blessed One.”

The Buddha said:

“Rahula, I say that the path of such a person is likewise overturned: although knowing, he still speaks falsely, without shame, remorse, moral conscience, or fear of wrongdoing. Rahula, there is no evil deed that such a person would not commit. Therefore, Rahula, you should train thus: You must not speak falsehood even in jest.”

The Blessed One then took the overturned basin, turned it upright, and asked:

“Rahula, do you see that I have taken this overturned basin and turned it upright?”

Rahula replied:

“I see it, Blessed One!”

The Buddha told Rahula:

“I say that the path of such a person is turned upside down in just the same way: although knowing, he still speaks falsely, without shame, remorse, moral conscience, or fear of wrongdoing. Rahula, there is no evil deed that such a person would not commit. Therefore, Rahula, you should train thus: You must not speak falsehood even in jest.

“Rahula, it is as when a king has a great war elephant. When it charges into battle, it employs its forefeet, hind feet, tail, limbs, frame, back, flanks, head, forehead, ears, and tusks—it employs them all, while protecting only its trunk. Seeing this, the elephant trainer thinks: ‘This great elephant of the king still cherishes its life.

Why is that? Because when this great elephant of the king charges into battle, it employs its forefeet, hind feet, tail, frame, back, flanks, head, forehead, ears, and tusks—it employs them all, while protecting only its trunk.’ Rahula, if the king’s great elephant, when charging into battle, employs its forefeet, hind feet, tail, frame, back, flanks, head, forehead, ears, and trunk—employing them all—the elephant trainer, seeing this, immediately thinks: ‘This great elephant of the king no longer cherishes its life.

Why is that? Because when this great elephant of the king charges into battle, it employs its forefeet, hind feet, tail, frame, flanks, head, tusks, and trunk—it puts them all to use.’ Rahula, if the great elephant, when charging into battle, employs its forefeet, hind feet, tail, frame, back, flanks, head, tusks, and trunk—putting them all to use—Rahula, I say that when the king’s great elephant charges into battle, there is no violent deed it will not perform, without remorse, moral conscience, or fear of wrongdoing.

Rahula, I say that there is likewise no evil deed that such a person would not commit. Therefore, Rahula, you should train thus: You must not speak falsehood even in jest.”

Then the Blessed One spoke these verses:

Whoever transgresses one principle—

That principle being not to speak falsely—

Has no fear of the world to come

And will refrain from no evil.

Better to swallow a burning iron ball,

Blazing hot like crimson fire,

Than to violate the precepts

And accept the world’s offerings.

If one knows fear of suffering

And does not delight in contemplating it,

Whether in the open or in secret,

One should not create evil karma.

If one creates unwholesome karma,

Whether already done or being done now,

One can never escape from it,

Nor is there any place of refuge.

After speaking these verses, the Buddha again asked:

“Rahula, what do you think? For what purpose do people use a mirror?”

Rahula replied:

“Blessed One, it is used to see whether one’s face is clean or unclean.”

“Even so, Rahula, if you are about to perform a bodily action, you should examine that bodily action thus: ‘I am about to perform a bodily action. Is this bodily action pure or impure? Is it done for myself or for another?’ Rahula, if, upon examining it in this way, you know: ‘I am about to perform a bodily action, whether for myself or for another.

This is an unwholesome bodily action; it will lead to a painful fruit, and I shall undergo painful retribution,’ then, Rahula, you should abandon that unwholesome bodily action you are about to perform. Rahula, if, upon examining it in this way, you know: ‘I am about to perform a bodily action, whether for myself or for another. This is a wholesome bodily action; it will lead to a pleasant fruit, and I shall undergo pleasant retribution,’ then, Rahula, you should perform that bodily action you are about to perform.

“Rahula, while you are performing a bodily action, you should examine that bodily action thus: ‘I am performing a bodily action. Is this bodily action pure or impure? Is it done for myself or for another?’ Rahula, if, upon examining it in this way, you know: ‘I am performing a bodily action.

This bodily action is pure, whether done for myself or for another. It is an unwholesome bodily action that will lead to a painful fruit and painful retribution,’ then, Rahula, you should abandon the bodily action you are performing. Rahula, if, upon examining it in this way, you know: ‘I am performing a bodily action.

This bodily action is impure, whether done for myself or for another. This action is wholesome; it will lead to a pleasant fruit and pleasant retribution,’ then, Rahula, you should continue performing the bodily action you are performing.

“Rahula, after you have performed a bodily action, you should examine that bodily action thus: ‘I have performed a bodily action. That bodily action is now past, ended, and changed. Was it pure or impure?

Was it done for myself or for another?’ Rahula, if, upon examining it in this way, you know: ‘I performed a bodily action. That bodily action is now past, ended, and changed. Whether that bodily action was pure or impure, and whether it was done for myself or for another, it was unwholesome; it will lead to a painful fruit, and I must undergo painful retribution,’ then, Rahula, you should go to a practitioner of the holy life, a good and wise friend, and wholeheartedly disclose the bodily action you committed.

You should repent of the fault, taking care not to conceal it, and thereafter guard yourself well.

“Rahula, if, upon examining it in this way, you know: ‘I performed a bodily action. That bodily action is now past, ended, and changed. Whether that bodily action was pure or impure, and whether it was done for myself or for another, it was wholesome; it will lead to a pleasant fruit and pleasant retribution,’ then, Rahula, you should rejoice day and night and abide in right mindfulness and right understanding.

“The same applies to verbal action.

“Rahula, if a mental action has arisen because of something done in the past, you should examine that mental action thus: ‘If a mental action has arisen because of something done in the past, is that mental action pure or impure? Was it done for myself or for another?’ Rahula, if, upon examining it in this way, you know that a mental action arose because of something done in the past, and that mental action is now past, ended, and changed—whether that mental action was pure or impure, whether done by yourself or for another—if that mental action was unwholesome, it will lead to a painful fruit, and you must undergo painful retribution.

Rahula, you should abandon that past mental action. Rahula, if, upon examining it in this way, you know that a mental action arose because of something done in the past, and that mental action is now past, ended, and changed—whether that mental action was pure or impure, whether done for yourself or for another—if that mental action was wholesome, it will lead to a pleasant fruit and pleasant retribution. Rahula, you should accept that past mental action.

“Rahula, when a mental action is about to arise on account of something to be done in the future, you should examine that mental action thus: ‘If a mental action is about to arise on account of something to be done in the future, is that mental action pure or impure? Is it done for oneself or for others?’ Rahula, if, upon examining it in this way, you know: ‘A mental action is about to arise on account of something to be done in the future.

Is that mental action pure or impure? Is it done for oneself or for others? If that mental action is unwholesome, it will lead to a painful fruit, and a painful result will have to be experienced.’ Rahula, you should abandon that future mental action.

Rahula, if, upon examining it in this way, you know: ‘A mental action is arising on account of something to be done in the future. Is that mental action pure or impure? Is it done for oneself or for others?

If that mental action is wholesome, it will lead to a pleasant fruit, and a pleasant result will be experienced.’ Rahula, you should undertake that future mental action.

“Rahula, it is like a king’s great elephant. When it charges into battle, it employs its forefeet, hind feet, tail, limbs, frame, back, flanks, head, forehead, ears, and tusks—it employs them all—but it protects its trunk. Seeing this, the elephant trainer thinks: ‘This great elephant of the king still cherishes its life.

Why is that? When this great elephant of the king charges into battle, it employs its forefeet, hind feet, tail, frame, back, flanks, head, forehead, ears, and tusks—it employs them all—but it protects its trunk.’ Rahula, if the king’s great elephant, when charging into battle, employs its forefeet, hind feet, tail, frame, back, flanks, head, forehead, ears, and trunk—it employs them all—the elephant trainer, seeing this, thinks: ‘This great elephant of the king no longer cherishes its life.

Why is that? When this great elephant of the king charges into battle, it employs its forefeet, hind feet, tail, frame, flanks, head, tusks, and trunk—it employs them all.’ Rahula, if a great elephant, when charging into battle, employs its forefeet, hind feet, tail, frame, back, flanks, head, tusks, and trunk—it employs them all—Rahula, I say that when the king’s great elephant charges into battle, there is no evil deed it will not commit, without remorse, shame, or moral dread.

Rahula, I say that such a person likewise has no evil deed he will not commit. Therefore, Rahula, you should train thus: ‘I shall not tell a lie, even in jest.’”

Then the Blessed One spoke these verses:

Whoever transgresses the one principle,

The principle of speaking truth,

Has no fear of the world to come

And will leave no evil undone.

Better to swallow a burning iron ball,

Blazing hot like crimson fire,

Than to violate the precepts

And accept the offerings of the world.

If one knows to fear suffering

And does not delight in thinking of it,

Whether in the open or in secret,

One should not create evil karma.

If one creates unwholesome karma,

Whether done before or being done now,

One can never be released from it,

Nor is there anywhere to escape.

After speaking these verses, the Buddha asked:

“Rahula, what do you think? For what purpose do people use a mirror?”

Rahula replied:

“Blessed One, it is used to see whether the face is clean or unclean.”

“So too, Rahula, if you are about to perform a bodily action, you should examine that bodily action thus: ‘I am about to perform a bodily action. Is that bodily action pure or impure? Is it done for myself or for others?’ Rahula, if, upon examining it in this way, you know: ‘I am about to perform a bodily action, whether for myself or for others.

This is an unwholesome bodily action; it will lead to a painful fruit, and a painful result will have to be experienced,’ then, Rahula, you should abandon that unwholesome bodily action you are about to perform. Rahula, if, upon examining it in this way, you know: ‘I am about to perform a bodily action, whether for myself or for others. This is a wholesome bodily action; it will lead to a pleasant fruit, and a pleasant result will be experienced,’ then, Rahula, you should perform that bodily action.

“Rahula, while you are performing a bodily action, you should examine that bodily action thus: ‘I am performing a bodily action. Is that bodily action pure or impure? Is it done for myself or for others?’ Rahula, if, upon examining it in this way, you know: ‘I am performing a bodily action.

This bodily action is pure, whether done for myself or for others. It is an unwholesome bodily action that will lead to a painful fruit and a painful result,’ then, Rahula, you should abandon the bodily action you are performing. Rahula, if, upon examining it in this way, you know: ‘I am performing a bodily action.

This bodily action is impure, whether done for myself or for others. That action is wholesome; it will lead to a pleasant fruit and a pleasant result,’ then, Rahula, you should continue performing that bodily action.

“Rahula, after you have performed a bodily action, you should examine that bodily action thus: ‘I have performed a bodily action. That bodily action is past, ended, and changed. Was it pure or impure?

Was it done for myself or for others?’ Rahula, if, upon examining it in this way, you know: ‘I have performed a bodily action. That bodily action is past, ended, and changed. Was that bodily action pure or impure?

Was it done for myself or for others? That action was unwholesome; it will lead to a painful fruit, and a painful result will have to be experienced,’ then, Rahula, you should go to a practitioner of the holy life who is a good spiritual friend, sincerely disclose the bodily action you have committed, express remorse for the offense, carefully conceal nothing, and thereafter guard yourself well.

“Rahula, if, upon examining it in this way, you know: ‘I have performed a bodily action. That bodily action is past, ended, and changed. Was that bodily action pure or impure? Was it done for myself or for others? That action was wholesome; it will lead to a pleasant fruit, and a pleasant result will be experienced,’ then, Rahula, you should rejoice by day and night, abiding in right mindfulness and right understanding.

“The same applies to verbal action.

“Rahula, when a mental action has arisen on account of something done in the past, you should examine that mental action thus: ‘If a mental action has arisen on account of something done in the past, was that mental action pure or impure? Was it done for myself or for others?’ Rahula, if, upon examining it in this way, you know that a mental action arose on account of something done in the past, and that mental action is past, ended, and changed, then consider whether that mental action was pure or impure, done for yourself or for others.

If that mental action was unwholesome, it will lead to a painful fruit, and a painful result will have to be experienced. Rahula, you should abandon that past mental action. Rahula, if, upon examining it in this way, you know that a mental action arose on account of something done in the past, and that mental action is past, ended, and changed, then consider whether that mental action was pure or impure, done for yourself or for others.

If that mental action was wholesome, it will lead to a pleasant fruit, and a pleasant result will be experienced. Rahula, you should accept that past mental action.”

“Rahula, when an action to be done in the future is about to give rise to a mental action, you should examine that mental action thus: ‘If, on account of an action to be done in the future, a mental action will arise, is that mental action pure or impure? Is it done for oneself or for others?’ Rahula, if upon examining it in this way, you know: ‘On account of an action to be done in the future, a mental action will arise; whether that mental action is pure or impure, whether it is done for oneself or for others—if that mental action is unwholesome, it will lead to a painful result and one will undergo painful retribution,’ then, Rahula, you should abandon that future mental action.

Rahula, if upon examining it in this way, you know: ‘On account of an action to be done in the future, a mental action will arise; whether that mental action is pure or impure, whether it is done for oneself or for others—if that mental action is wholesome, it will lead to a pleasant result and one will undergo pleasant retribution,’ then, Rahula, you should undertake that future mental action.

“Rahula, when an action presently being done is giving rise to a mental action, you should examine that mental action thus: ‘If, on account of an action presently being done, a mental action is arising, is that mental action pure or impure? Is it done for oneself or for others?’ Rahula, if upon examining it in this way, you know: ‘On account of an action presently being done, a mental action is arising; whether that mental action is pure or impure, whether it is done for oneself or for others—if that action is unwholesome, it will lead to a painful result and one will undergo painful retribution,’ then, Rahula, you should abandon that present mental action.

Rahula, if upon examining it in this way, you know: ‘On account of an action presently being done, a mental action is arising; whether that mental action is pure or impure, whether it is done for oneself or for others—if that mental action is wholesome, it will lead to a pleasant result and one will undergo pleasant retribution,’ then, Rahula, you should undertake that present mental action.

“Rahula, whatever ascetics and brahmins there were in the past who performed bodily, verbal, and mental actions, examined them and examined them again, purified them and purified them still further. All of them, with regard to their own bodily, verbal, and mental actions, examined them and examined them again, and having purified them, purified them still further.

“Rahula, whatever ascetics and brahmins there will be in the future who perform bodily, verbal, and mental actions will examine them and examine them again, will purify them and purify them still further. All of them, with regard to their own bodily, verbal, and mental actions, will examine them and examine them again, and will purify them and purify them still further.

“Rahula, whatever ascetics and brahmins there are in the present who perform bodily, verbal, and mental actions are examining them and examining them again, are purifying them and purifying them still further. All of them, with regard to their own bodily, verbal, and mental actions, are examining them and examining them again, and are purifying them and purifying them still further.

“Rahula, you should train in this way. I Myself, with regard to My own bodily, verbal, and mental actions, examine them and will examine them again, purify them and purify them still further.”

Then the Blessed One spoke these verses:

Bodily action and verbal action,

Mental action too, O Rahula—

Whether a Dharma is wholesome or unwholesome,

You should always examine it.

When you know the truth, do not lie;

Rahula, speak no falsehood.

Seeing the harm caused by falsehood,

How could you dare to tell a lie?

The ascetic’s Dharma is overturned,

Empty and devoid of truth;

Such indeed is speaking falsehood,

Failing to guard one’s mouth.

Therefore, one who does not speak falsely

Is a child of the Fully Awakened One.

This is the ascetic’s Dharma;

Rahula, you should learn it.

Wherever there is abundant happiness,

Security, and freedom from fear—

Rahula, if you wish to reach that place,

Do not harm others.

Thus spoke the Buddha. Having heard what the Buddha said, Venerable Rahula and the bhikkhus rejoiced and respectfully practiced accordingly.

15. THE DISCOURSE ON INTENTION^[01]

Thus have I heard:

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

At that time the Blessed One addressed the bhikkhus:

“If anyone intentionally performs karma,^[02] I say that person must undergo its retribution, either experiencing it in this present life or experiencing it in a later life. If one performs karma without intention, I say that person does not necessarily have to undergo its retribution.

“Here, the body intentionally performs three unwholesome actions that lead to painful results and the experiencing of painful retribution. The mouth performs four actions, and the mind performs three unwholesome actions, which lead to painful retribution and the experiencing of painful results.

“What are the three unwholesome actions intentionally performed by the body that lead to painful results and the experiencing of painful retribution? The first is killing living beings: one is exceedingly savage, bloodthirsty, ever intent on killing and harming, without compassion for living beings, even insects. The second is taking what has not been given: one covets another’s possessions and takes them with the intention to steal.

The third is sexual misconduct: one violates a woman who is under the guardianship of her father, under the guardianship of her mother, under the guardianship of both her father and mother, under the guardianship of her sisters, under the guardianship of her brothers, under the guardianship of her parents-in-law,^[03] under the guardianship of her relatives, or under the guardianship of members of her clan; or one who is protected under threat of punishment or flogging,^[04] who has been hired, who has been betrothed, or who has even merely accepted a garland as a pledge.

These are the three unwholesome actions intentionally performed by the body that lead to painful results and the experiencing of painful retribution.

“What are the four unwholesome actions intentionally performed by the mouth that lead to painful results and the experiencing of painful retribution? The first is false speech: whether in the midst of an assembly, among relatives, or at the royal court, if one is summoned and asked, ‘Tell us what you know,’ then, though not knowing, one says that one knows; though knowing, one says that one does not know; though not seeing, one says that one saw; and though seeing, one says that one did not see.

For one’s own sake, for the sake of another, or for the sake of material gain, one knowingly speaks falsely. The second is divisive speech: wishing to divide others, what one hears from this person one tells to another in order to alienate the latter from the former; and what one hears from that person one tells to this person in order to alienate the former from the latter. One wishes to divide those who are united and to estrange still further those already divided; one forms factions, delights in factions, and praises factions.

The third is harsh speech: whatever one says is coarse and violent, with cruel and offensive words that no one can cherish, causing others distress and preventing them from attaining mental concentration. The fourth is frivolous speech: one speaks at the wrong time, speaks untruthfully, speaks words contrary to meaning, speaks words contrary to the Dharma, and speaks words that are not conducive to tranquility;^[05] moreover, one praises what is not conducive to tranquility.

One speaks at improper times, neither instructing skillfully nor reproving skillfully. These are the four unwholesome actions intentionally performed by the mouth that lead to painful results and the experiencing of painful retribution.”

“What are the three intentional unwholesome actions of the mind that lead to painful results and bring painful retribution? First, covetousness: seeing the wealth and means of livelihood of others, one constantly covets and desires to make them one’s own. Second, ill will: harboring resentment and hatred in one’s mind, one thinks, ‘Those beings should be killed, bound, seized, cast out, or driven away.

May they undergo immeasurable suffering.’ Third, wrong view: one’s views are inverted, and one sees and speaks thus: ‘There is no giving, no meritorious offering, no invocation; there are no wholesome or unwholesome actions, no results of wholesome or unwholesome actions; there is neither this world nor a world hereafter; there are no parents; and in the world there are no true persons who have reached the highest good, crossed over well, and gone well, and who, in this world and the world hereafter, directly know and awaken for themselves, personally realize, attain, and abide.’ These are the three intentional unwholesome actions of the mind that lead to painful results and bring painful retribution.

“A learned noble disciple abandons unwholesome bodily action and cultivates wholesome bodily action; abandons unwholesome verbal and mental action and cultivates wholesome verbal and mental action. Thus endowed with virtue and diligence, the learned noble disciple accomplishes pure action of body and pure action of speech and mind. Free from ill will and harmfulness, having abandoned sleepiness, without restlessness or arrogance, having severed doubt and transcended conceit, mindful and clearly comprehending, no longer deluded, one pervades one direction with a mind accompanied by loving-kindness and abides therein.

Likewise, one pervades the second, third, and fourth directions, the four intermediate directions, above and below, with a mind accompanied by loving-kindness—free from enmity, resentment, ill will, and harmfulness, vast, boundless, and immeasurable—well cultivated, pervading the entire world, and abides therein. That person reflects: ‘Formerly, my mind was narrow and not well cultivated. Now my mind is well cultivated, vast, and immeasurable.’ When a learned noble disciple has thus well cultivated the immeasurable mind, any unwholesome actions formerly committed through heedlessness under the influence of bad friends can no longer drag one along, defile one, or continue to follow one.

Suppose that, from the moment a male or female infant is born, that child could immediately cultivate liberation of mind through loving-kindness^[06]. Would that child’s body, speech, or mind subsequently create any further unwholesome actions?”

The bhikkhus replied:

“No, Blessed One, it could not.”

“Why is that? If one does not personally commit evil action, from where could that evil action arise? Therefore, whether a householder or one gone forth, whether male or female, one should always diligently cultivate liberation of mind through loving-kindness.

If that householder or renunciant, male or female, cultivates liberation of mind through loving-kindness, then one will not carry this body into the next life; only the mind will depart from this realm. A bhikkhu should reflect thus: ‘Formerly, through heedlessness, I committed unwholesome actions. All those actions may bring their results in this very life, but they cannot continue into a future life.’ If one practices vast and immeasurable liberation of mind through loving-kindness and cultivates it well in this way, one will certainly attain the fruit of non-returning, or an even higher attainment.

“The same applies to the minds of compassion and appreciative joy; and to the mind accompanied by equanimity, free from bondage, enmity, ill will, and harmfulness, vast and immeasurable, well cultivated, pervading the entire world, attained and abided in. That person reflects thus: ‘Formerly, my mind was narrow and not well cultivated. Now my mind is vast, immeasurable, and well cultivated.’ When a learned noble disciple has thus well cultivated the immeasurable mind, any unwholesome actions formerly committed through heedlessness under the influence of bad friends can no longer drag one along, defile one, or continue to follow one.

Suppose that, from the moment a male or female infant is born, that child could immediately cultivate liberation of mind through equanimity. Would that child’s body, speech, or mind subsequently create any further unwholesome actions?”

The bhikkhus replied:

“No, Blessed One, it could not.”

“Why is that? If one does not personally commit evil action, from where could that evil action arise? Therefore, whether a householder or one gone forth, whether male or female, one should always diligently cultivate liberation of mind through equanimity.

If that householder or renunciant, male or female, cultivates liberation of mind through equanimity, then one will not carry this body into the next life; only the mind will depart from this realm. A bhikkhu should reflect thus: ‘Formerly, through heedlessness, I committed unwholesome actions. All those actions may bring their results in this very life, but they cannot continue into a future life.’ If one practices vast and immeasurable liberation of mind through equanimity and cultivates it well in this way, one will certainly attain the fruit of non-returning, or an even higher attainment.”

Thus spoke the Buddha. Having heard what the Buddha said, the bhikkhus rejoiced and respectfully put it into practice.

16. THE KESAPUTTA SUTRA^[01]

Thus have I heard:

At one time, the Buddha was traveling in the land of the Kalamas^[02] together with a great community of bhikkhus. He arrived at Kesaputta^[03] and stayed in the Simsapa Grove^[04], north of the village of Kesaputta.

At that time, the Kalamas of Kesaputta heard it said that the ascetic Gotama of the Sakyan clan^[05], who had left the Sakyan clan and gone forth to train in the Way, was traveling in the land of the Kalamas with a great community of bhikkhus and had arrived at Kesaputta, where he was staying in the Simsapa Grove north of the village. That ascetic Gotama had gained great renown, which had spread throughout the ten directions: ‘The ascetic Gotama is the Tathagata, the Arhat, the Perfectly Enlightened One, perfect in knowledge and conduct, the Well-Gone One, knower of the world, unsurpassed trainer of persons to be tamed^[06], teacher of devas and humans, the Buddha, the Blessed One.

In this world with its devas, Maras, Brahmas, ascetics, brahmins, humans, and heavenly beings, he has directly known and awakened for himself, personally realized, attained, and abides. The Dharma he teaches is good in the beginning, good in the middle, and good in the end, meaningful and well expressed, and reveals the holy life in its complete and perfect purity^[07].’ If we could meet the Tathagata, the Arhat, the Perfectly Enlightened One, pay homage to him, make offerings to him, and attend upon him, we would gain much benefit and well-being.

Let us go together to see the ascetic Gotama, pay homage to him, and make offerings.”

Having heard this, the Kalamas of Kesaputta, each accompanied by their relatives, left Kesaputta and traveled north to the Simsapa Grove, wishing to see the Blessed One, pay homage to him, and make offerings.

When they reached the Buddha’s dwelling place, some of the Kalamas bowed their heads at the Buddha’s feet and then sat to one side; some exchanged greetings with the Buddha and then sat to one side; some placed their palms together toward the Buddha and then sat to one side; and some, having seen the Buddha from afar, silently sat down.

When all the Kalamas were quietly seated, the Buddha taught them the Dharma, exhorting, inspiring, and gladdening them. He then remained silent.

After the Buddha had taught them the Dharma, exhorting, inspiring, and gladdening them, the Kalamas all rose from their seats, adjusted their robes to bare their right shoulders, placed their palms together toward the Buddha, and addressed the Blessed One:

“Venerable Gotama, an ascetic or brahmin comes to the land of the Kalamas and praises only his own knowledge and views while disparaging the knowledge and views of others. Venerable Gotama, then another ascetic or brahmin comes to the land of the Kalamas and likewise praises only his own knowledge and views while disparaging the knowledge and views of others. Venerable Gotama, when we hear this, doubt arises in us: Which of these ascetics and brahmins speaks the truth, and which speaks falsely?”

The Blessed One said:

“O people of Kalama, do not give rise to doubt. Why is this? Because when doubt arises, uncertainty immediately follows^[09]. O people of Kalama, you yourselves do not possess purified knowledge by which to know whether there is a next life or no next life. O people of Kalama, neither do you possess purified knowledge by which to know whether deeds that have been done are blameworthy or blameless. O people of Kalama, you should know that karma has three inherent causes of accumulation^[10]. What are the three? O people of Kalama, greed is an inherent cause of the accumulation of karma. O people of Kalama, hatred and delusion are inherent causes of the accumulation of karma.

“O people of Kalama, a person possessed of greed, shrouded by greed, whose mind knows no contentment, may kill living beings, take what is not given, engage in sexual misconduct, knowingly speak falsehood, or drink intoxicants. O people of Kalama, a person possessed of hatred, shrouded by hatred, whose mind knows no contentment, may kill living beings, take what is not given, engage in sexual misconduct, knowingly speak falsehood, or drink intoxicants. O people of Kalama, a person possessed of delusion, shrouded by delusion, whose mind knows no contentment, may kill living beings, take what is not given, engage in sexual misconduct, knowingly speak falsehood, or drink intoxicants.

“O people of Kalama, a learned noble disciple abstains from killing, has abandoned killing, and has laid aside knives and clubs; possessing a sense of shame and moral dread, with a mind of loving-kindness and compassion, he benefits all beings, even insects. His mind has been completely purified of killing living beings.

“O people of Kalama, a learned noble disciple abstains from taking what is not given and has abandoned taking what is not given; he delights in taking only what has been given, always cherishes generosity, gives joyfully without stinginess, and does not expect repayment from others. His mind has been completely purified of taking what is not given.

“O people of Kalama, a learned noble disciple abstains from conduct contrary to the holy life and has abandoned conduct contrary to the holy life; he diligently cultivates the holy life and diligently cultivates sublime conduct, being pure, undefiled, free from sensual desire, and having abandoned sexual activity. His mind has been completely purified of conduct contrary to the holy life.

“O people of Kalama, a learned noble disciple abstains from false speech and has abandoned false speech; he speaks truthfully, delights in truth, and abides steadfastly in truth. Everything he says is trustworthy, and he does not deceive the world. His mind has been completely purified of false speech.

“O people of Kalama, a learned noble disciple abstains from divisive speech and has abandoned divisive speech. He does not divide others. He does not repeat to one person what he has heard from another in order to divide the former from the latter, nor repeat to the latter what he has heard from the former in order to divide the latter from the former. He seeks to reconcile those who are estranged and rejoices when people are united. He does not form factions and does not praise factionalism. His mind has been completely purified of divisive speech.

“O people of Kalama, a learned noble disciple abstains from harsh speech and has abandoned harsh speech. Words spoken in a brutal manner, with a fierce and grating sound, which people neither enjoy nor welcome, which cause others distress and deprive them of peace—such words he abandons. Words that are harmonious and gentle, pleasing to the ear, touching the heart, agreeable and lovable, bringing others happiness, spoken in a voice sufficiently clear, which do not cause others fear but bring them peace—such words he speaks. His mind has been completely purified of harsh speech.

“O people of Kalama, a learned noble disciple abstains from frivolous speech^[11] and has abandoned frivolous speech. He speaks at the proper time and speaks what is true; he speaks of the Dharma, speaks of its meaning, and speaks of tranquility. He delights in speaking of tranquility; his words are pertinent, timely, appropriate, skillfully instructive, and skillfully admonishing. His mind has been completely purified of frivolous speech.

“O people of Kalama, a learned noble disciple abstains from covetousness and has abandoned covetousness. He harbors no thought of harming others. On seeing the wealth and necessities of life belonging to others, no covetous thought arises in him, wishing that they might become his own. His mind has been completely purified of covetousness.

“O people of Kalama, a learned noble disciple abstains from anger and has abandoned anger; possessing a sense of shame and moral dread, with a mind of loving-kindness and compassion, he benefits all beings, even insects. His mind has been completely purified of anger.

“O people of Kalama, a learned noble disciple abstains from wrong view and has abandoned wrong view. He practices right view and is free from distorted understanding. He sees thus and speaks thus: ‘There is giving, there are meritorious offerings and ritual invocations, there is good and evil karma, and there are the results of good and evil karma. There is this life and the next life. There are father and mother. In the world there are true persons who proceed to a good destination, who have crossed over well and gone well, and who, in this life and the next, know and realize for themselves, personally attain realization, accomplish it, and abide in it.’ His mind has been completely purified of wrong view.

“O people of Kalama, a learned noble disciple perfects pure bodily karma and perfects pure karma of speech and mind. Free from hatred and harmfulness, having cast off sloth and torpor, being without restlessness or arrogance, having abandoned doubt and transcended conceit, he possesses right mindfulness and right knowledge and is without delusion. With a mind accompanied by loving-kindness, he pervades one direction, perfects this state, and abides in it.

Likewise, he pervades the second, third, and fourth directions, the four intermediate directions, above and below—everywhere and throughout all—with a mind accompanied by loving-kindness, free from enmity, resentment, anger, and harmfulness, vast, immeasurable, well cultivated, pervading the entire world, perfecting this state and abiding in it. Likewise with a mind of compassion and sympathetic joy; and with a mind accompanied by equanimity, free from enmity, resentment, anger, and harmfulness, vast, immeasurable, well cultivated, pervading the entire world, he perfects this state and abides in it.

Thus, O people of Kalama, because the mind of a learned noble disciple is free from enmity, resentment, anger, and harmfulness, he immediately obtains four secure abodes^[12]. What are the four?

“‘If there are this life and the next life, and there are results of good and evil karma, then, having acquired this karma corresponding to right view and fully upheld it, upon the breakup of the body and the end of life, I shall certainly be reborn in a good destination, even in the heavenly realms.’ Thus, O people of Kalama, the mind of a learned noble disciple is free from bondage, resentment, anger, and harmfulness. This is the first secure abode.

“Furthermore, O people of Kalama: ‘If there are no this life and next life, and there are no results of good and evil karma, even so, in this very life I will not on that account be reproached by others; instead, I will be praised by the wise, who will say that I am diligent and possess right view.’ Thus, O people of Kalama, the mind of a learned noble disciple is free from bondage, resentment, and harmfulness. This is the attainment of the second secure abode.

“Furthermore, O people of Kalama: ‘If there is any action and its consequence, I certainly commit no evil and entertain no evil thought. Why is this? Since I myself commit no evil, from where could suffering arise?’ Thus, O people of Kalama, the mind of a learned noble disciple is free from bondage, resentment, and harmfulness. This is the third secure abode.”

"Furthermore, people of Kalama, 'If there is action, surely I do not commit evil. Whether the world is fearful or unafraid, I commit no offense; I should always have compassion for the entire world. My mind does not contend with the entire world; it is undefiled, but joyful.' Thus, people of Kalama, the well-learned noble disciple, whose mind is free from enmity, resentment, and affliction, has this fourth abode of security.

"Thus, people of Kalama, the well-learned noble disciple, whose mind is free from enmity, resentment, anger, and affliction, attains these four abodes of security."

The people of Kalama said to the Buddha:

"Venerable Gautama, it is so. The well-learned noble disciple, whose mind is free from hostility, resentment, anger, and affliction, attains four abodes of security. What are the four?

"'If there are this life and a future life, and there are results of good and evil karma, then, having acquired the karma corresponding to this right view and fully upheld it, at the breakup of the body and the end of life I shall surely be reborn in a good destination, even in the heavenly realms.' Thus, Venerable Gautama, the well-learned noble disciple, whose mind is free from enmity, resentment, anger, and affliction, has this first abode of security.

"Furthermore, Venerable Gautama, 'If there are neither this life nor a future life, and there are no results of good and evil karma, even so, in this very life I shall not on that account be censured by others; rather, I shall be praised by the wise, who will say that I am diligent and possessed of right view.' Thus, Venerable Gautama, the well-learned noble disciple, whose mind is free from enmity, resentment, and affliction, attains this second abode of security.

"Furthermore, Venerable Gautama, 'If there is action, surely I have committed no evil and have entertained no evil thoughts. Why is this? Since I myself have committed no evil, from where could suffering arise?' Thus, Venerable Gautama, the well-learned noble disciple, whose mind is free from enmity, resentment, and affliction, has this third abode of security.

"Furthermore, Venerable Gautama, 'If there is action, surely I do not commit evil. Whether the world is fearful or unafraid, I commit no offense; I should always have compassion for the entire world. My mind does not contend with the entire world; it is undefiled, but joyful.' Thus, Venerable Gautama, the well-learned noble disciple, whose mind is free from enmity, resentment, and affliction, has this fourth abode of security.

"Thus, Venerable Gautama, the well-learned noble disciple, whose mind is free from enmity, resentment, anger, and affliction, attains these four abodes of security.

"Venerable Gautama, we now know. Blessed One, we now understand. World-Honored One, for the rest of our lives we take refuge in the Buddha, the Dharma, and the Sangha of bhiksus. We only pray that the World-Honored One will accept us as upasakas who, beginning today and throughout our lives until death, take refuge."

Thus spoke the Buddha. After hearing what the Buddha had taught, all the people of Kalama and the bhiksus rejoiced and respectfully practiced it.

17. THE GAMINI SUTRA^[1]

Thus have I heard:

At one time the Buddha was journeying in Nalanda^[02], staying at Brick Village in the Mango Grove^[03].

At that time Gamini^[04], a son of the Asura deity, dignified in appearance and brilliantly radiant, approached the Buddha in the latter part of the night near dawn, bowed at the Buddha's feet, and sat to one side.

Gamini, son of the Asura deity, said to the Buddha:

"World-Honored One, the brahmins are haughty and consider themselves equal to the gods^[05]. They claim that when any sentient being dies, they can enable that being to pass freely to good destinations and be reborn in a heavenly realm^[06]. The World-Honored One is the Lord of the Dharma. May the World-Honored One cause sentient beings, when they die, to reach a good destination and be reborn in a heavenly realm."

The World-Honored One said:

"Gamini, I shall now ask you a question. Answer according to your understanding. Gamini, what do you think?

Suppose in a village or hamlet there is a man or woman who is indolent and not diligent, who moreover practices evil ways and fulfills the ten unwholesome courses of karma: killing living beings, taking what is not given, sexual misconduct, false speech, and so forth through wrong view. When that person dies, suppose a great multitude comes, joins their palms toward that person, and calls out and implores: 'You men or women who are indolent and not diligent, who moreover practice evil ways and fulfill the ten unwholesome courses of karma—killing living beings, taking what is not given, sexual misconduct, false speech, and so forth through wrong view—because of this and conditioned by this, at the breakup of the body and the end of life,

may you surely reach a good destination and be reborn in a heavenly realm.' Gamini, could those indolent men or women, who are not diligent but practice evil ways and fulfill the ten unwholesome courses of karma—killing living beings, taking what is not given, sexual misconduct, false speech, and so forth through wrong view—because a great multitude came, joined their palms toward them, and called out and implored them, thereby, on account of that and conditioned by that, reach a good destination and be reborn in a heavenly realm at the breakup of the body and the end of life?"

Gamini replied:

"That is impossible, World-Honored One."

The Buddha praised him, saying:

"Excellent, Gamini. Why is that? Those men or women are indolent and not diligent; moreover, they practice evil ways and fulfill the ten unwholesome courses of karma—killing living beings, taking what is not given, sexual misconduct, false speech, and so forth through wrong view. That they could, because a great multitude came, joined their palms toward them, and called out and implored them, thereby, on account of that and conditioned by that, reach a good destination and be reborn in a heavenly realm at the breakup of the body and the end of life—this is impossible.

"Gamini, it is just as if, not far from the village, there were a deep pool of water, and a person took a great, heavy stone and cast it into the water. Suppose a great multitude came, joined their palms toward the stone, and called out and implored: 'May the stone rise! May the stone rise!' Gamini, what do you think? Could that great, heavy stone, because a great multitude came, joined their palms toward it, and called out and implored it, thereby, on account of that and conditioned by that, rise to the surface?"

Gamini replied:

"That is impossible, World-Honored One!"

"In the same way, Gamini, those men or women are indolent and not diligent; moreover, they practice evil ways and fulfill the ten unwholesome courses of karma—killing living beings, taking what is not given, sexual misconduct, false speech, and so forth through wrong view. That they could, because a great multitude came, joined their palms toward them, and called out and implored them, thereby, on account of that and conditioned by that, reach a good destination and be reborn in a heavenly realm at the breakup of the body and the end of life—this is impossible.

"Why is that? Because these ten unwholesome courses of karma are intrinsically dark, yield dark results, naturally descend directly, and surely lead to an evil destination.

“Gāmin, what do you think? Suppose that in a village or town there is a man or woman who strives diligently, practices the sublime Dharma, and fulfills the ten wholesome courses of action: abstaining from killing, abandoning killing, abstaining from taking what is not given, sexual misconduct, false speech, and so on through abstaining from wrong view, abandoning wrong view, and attaining right view. When that person’s life comes to an end, suppose a great multitude were to come, join their palms toward that person, and call out in supplication, saying: ‘You men or women have striven diligently, practiced the sublime Dharma, and fulfilled the ten wholesome courses of action: abstaining from killing, abandoning killing, abstaining from taking what is not given, sexual misconduct,

false speech, and so on; you have also abstained from wrong view, abandoned wrong view, and attained right view.

Because of this and conditioned by this, when your bodies break up and your lives end, may you go to an evil destination and be reborn in hell.’ Gāmin, what do you think? Those men and women have striven diligently, practiced the sublime Dharma, and fulfilled the ten wholesome courses of action: abstaining from killing, abandoning killing, abstaining from taking what is not given, sexual misconduct, false speech, and so on through abandoning wrong view and attaining right view.

Could it be that, because a great multitude came, joined their palms toward them, and offered praises and supplications, because of this and conditioned by this, when their bodies broke up and their lives ended, they would go to an evil destination and be reborn in hell?”

Gāmin replied:

“It could not be so, Blessed One!”

The Blessed One praised him, saying:

“Excellent, Gāmin! Why is that? Gāmin, those men or women strive diligently, practice the sublime Dharma, and fulfill the ten wholesome courses of action: abstaining from killing, abandoning killing, abstaining from taking what is not given, sexual misconduct, false speech, and so on through abstaining from wrong view and attaining right view. It is impossible that, because a great multitude came, joined their palms toward them, and called out in supplication, because of this and conditioned by this, when their bodies broke up and their lives ended, they would go to an evil destination and be reborn in hell. Why is that? Gāmin, it is because the ten wholesome courses of action are pure, have a pure result, naturally rise upward, and assuredly lead to a good destination.

“Gāmin, it is just as if, not far from a village, there were a deep pool of water, and someone threw a jar of oil into the water. The jar would break; the shards and sediment would sink, while the clarified oil would float to the surface. So too, Gāmin, those men or women strive diligently, practice the sublime Dharma, and fulfill the ten wholesome courses of action: abstaining from killing, abandoning killing, abstaining from taking what is not given, sexual misconduct, false speech, and so on through abstaining from wrong view, abandoning wrong view, and attaining right view.

When such a person’s life comes to an end, the body—coarse and heavy form, composed of the four great elements, born of father and mother, nourished by food and clothing, supported when sitting and lying down, and cared for through bathing—is subject to destruction, exhaustion, and dissolution. After life has ended, crows may peck at it, tigers and wolves may devour it, or it may be burned or buried. All of it becomes dust.

Yet that person’s mind, mentation, and consciousness have continually been imbued with faith, diligence, learning, generosity, and wisdom. Because of this and conditioned by this, that person naturally rises upward and is reborn in a good destination.

“Gāmin, regarding the killing of living beings, that person has abstained from killing and abandoned killing. This is the path to the flower garden,^[07] the path of ascent, the path to a good destination.

“Gāmin, so too regarding taking what is not given, sexual misconduct, false speech, and so on through wrong view, that person has abstained from wrong view and attained right view. This is the path to the flower garden, the path of ascent, the path to a good destination.

“Gāmin, there is also another path to the flower garden, another path of ascent, another path to a good destination. What is this other path to the flower garden, this other path of ascent, this other path to a good destination? It is the eightfold noble path: from right view through right concentration; these are the eight factors. Gāmin, this is another path to the flower garden, another path of ascent, another path to a good destination.”

Thus spoke the Buddha. After hearing what the Buddha had taught, Gāmin and the bhikkhus rejoiced and respectfully practiced it.

Notes:

^[01] “The Simile of the Lump of Salt.” In the Chinese version, fascicle 3 begins here. Pāli parallel: A.III.99 Loṇaphala (Loṇakapalla).

^[02] Pāli: yathā yathāyaṃ puriso kammaṃ karoti tathā tathā taṃ paṭisaṃvediyatī ti etaṃ santaṃ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya, “If it is said: ‘In whatever way this person performs karma, in that very way will he experience it,’ then, bhikkhus, ... there is no living of the holy life and no opportunity is discerned for rightly making an end of suffering.”

^[03] In the Chinese version, the original text repeats the passage above, but the Pāli version reads: yathā yathā vedanīyaṃ ayaṃ pruriso kammaṃ karoti tathā tathā tassa vipākaṃ paṭisaṃvediyati, “In whatever way this person performs karma that is to be experienced, in that very way will he experience the ripening of that karma....”

^[04] Pāli: appamattakaṃ pi pāpakammaṃ kataṃ tam enaṃ nirayaṃ upaneti, “Even if only a very slight evil karma is performed, that karma leads him to hell.”

^[05] Pāli: paritto appātumo appadukkhavihārī, “Limited, of petty self, dwelling with little suffering.”

^[06] Pāli: tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ, “Having performed a similarly slight evil karma, as in the case above.”

^[07] Pāli: apparitto mahatto appamāṇavihārī, “Not limited, of great self, dwelling in the immeasurable.”

^[01] Pāli parallel: A.IV.195 Vappa-sutta.

^[02] Śākya 釋 羈 瘦. Pāli: Sakkesu, “Among the Śākyans.”

^[03] Ca-duy-la-vệ 迦 維 羅 衛, also called Ca-tì-la-vệ 迦 毗 羅 衛. Pāli: Kapilavatthu, the capital of the Śākyans and the homeland of the Blessed Śākyamuni.

^[04] Ni-câu-loại Park 尼 拘 類 園. Pāli: Nigrodhārāma, a grove near Kapilavatthu (Ca-tỳ-la-vệ) belonging to a member of the Śākya clan named Nigrodha. It was offered to the Buddha when he returned to his native land immediately after attaining enlightenment, in the first year.

^[05] Mahā-Maudgalyāyana 大 目 犍 連. Pāli: Mahā-Moggallāna.

^[06] Chinese: after the midday meal 中 食 後.

^[07] Nigaṇṭha, that is, Nigaṇṭha Nātaputta, or Ni-kiền Thân Tử 尼 乾 親 子. Pāli: Nagaṇṭhā Nātaputta.

^[08] Vappa 惒 破. Pāli: Vappa, bearing the same name as one of the Buddha’s first five disciples.

^[09] Pāli: Idha assa Vappa kāyena saṃvutto vācāya saṃvutto manasā saṃvutto avijjāvirāgā vijjuppādā passasi no tvaṃ Vappa taṃ ṭhānāṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyam ti, “Vappa, here a person is restrained in body, restrained in speech, and restrained in mind; with the fading of ignorance, true knowledge arises. Do you see, Vappa, any condition owing to which, in a future life, influxes leading that person to experience suffering might arise?”

^[10] Pāli: pubbe pāpakammaṃ kataṃ avipakkavipākaṃ, tatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyaṃ, “Evil karma was performed in the past, but its ripened result has not yet matured; owing to that condition, in the future, influxes leading that person to experience suffering might arise.”

^[11] The Song-Yuan-Ming editions read: “at that time” 彼 時; the Korean edition reads: “at a later time” 後 時, afterward.

^[12] Chinese: outflows, affliction, distress, heat, sorrow 漏 煩 憂 熱 憂 戚. Pāli: kāyasamārambhapaccayā uppajjanti āsavā vighātaparilāhā, “conditioned by bodily activity, the outflows arise, (being things that) cause harm and burning.”

^[13] Ignorance, formations... sorrow and grief. Pāli: avijjāpaccayā uppajjanti āsavā..., “conditioned by ignorance, the outflows arise...”

^[14] Chinese: sensation of the final body 後 身 覺. Pāli: kāyapariyantikaṃ vedanaṃ vediyamāno, when experiencing the sensation of the final bodily feeling.

^[15] Chinese: sensation of the final life 後 命 覺. Pāli: jīvapariyantikaṃ vedanaṃ, the feeling of the final life.

^[16] Chinese: ultimately cool 究 竟 冷. Pāli: sīti, cool.

^[17] Chinese: right liberation of mind 正 心 解 脫. Pāli: sammāvimuttacitta, a mind completely liberated.

^[18] Chinese: six wholesome abiding places 六 善 住 處. Pāli: cha satatavihārā, the six constant abidings, perpetual states of abiding.

^[19] Chinese: dwelling in equanimity 捨 求. Pāli: upekkhako viharati, he dwells in a state of equanimity.

^[20] The Korean edition reads: following those various paths 隨 其 諸 道. The Song, Yuan, and Ming editions read: following the exceedingly profound path 隨 甚 深 道.

^[01] Pāli parallel: A.II. 61 Tittha (or Titthāyatana-sutta).

^[02] Chinese: crossing place 度 處. Pāli: titthāyatana, a place for crossing a river. Tittha also denotes a school or religious sect; therefore, Titthāyatana also denotes the basis or doctrinal foundation of religious schools.

^[03] Pāli: paṇḍitehi samanuyuñjayamānāni samanugāhiyamānāni samanubhassiya-mānāni, “being challenged, questioned, and admonished by the wise.”

^[04] Pāli: paraṃ gantvā, “after going to others.” That is, one can explain it again to others.

^[05] Pāli: akiriyāya saṇṭhahanti, “they (those doctrines) yield no benefit.”

^[06] Chinese: everything is caused by what was done in a past life 一 切 皆 因 宿 命 造, “Everything is due to the cause of a past life,” a cause predetermined in a previous existence. Pāli: taṃ sabbaṃ pubbekatahetū.

^[07] Chinese: Venerable Protector 尊 佑, the Supreme Deity. Pāli: Issaranimanahetū, caused by the transformation or creation of the Supreme Deity.

^[08] Chinese: without cause and without condition 無 因 無 緣, the doctrine of spontaneity, holding that there are no causes or conditions. Pāli: ahetu-appaccayā.

^[09] The Pāli text reads: pāṇātipātino bhavissanti pubbekatahetu, “they will (be regarded as) killers of living beings because of actions in a previous life.”

^[10] Chinese: within the internal cause 於 內 因 內. No equivalent meaning can be found in the Pāli.

^[11] Chinese: without desire and without means 無 欲 無 方 便. Pāli: na hoti chando vā vāyāmo, there is no desire and no effort.

^[12] Pāli: mujṭṭhassatīnaṃ anārakkhānaṃ viharataṃ, dwelling heedlessly, without guarding (the faculties).

^[13] Pāli: na hoti paccattaṃ sahadhammiko samaṇavādo, one cannot rightly call oneself an ascetic.

^[14] Chinese: conjunction of the six elements 六 界 合. Pāli: channaṃ dhātūnaṃ upādāya gabbhassāvavakkanti hoti, through clinging (based upon) the six elements, descent into the womb occurs.

^[15] The Pāli text states: through descent into the womb there are name-and-form... contact... feeling.

^[16] The original Chinese reads: contact and pleasure 更 樂.

^[17] The original Chinese reads: sensation 覺.

^[18] The Pāli text states: conditioned by ignorance are formations; conditioned by formations is consciousness; and so on, up to: conditioned by birth is aging...

^[19] The Pāli text states: through the remainderless cessation of ignorance, formations cease...

^[01] Pāli parallel: M.61. Ambataṭṭhikā-Rāhulovādasuttaṃ.

^[02] The Bamboo Grove, Kalandaka Park, at Rājagṛha 王 舍 城 竹 林 迦 蘭 哆 圓. Pāli: Rājagahe... Veluvāne Kalandakanivāpe.

^[03] Venerable Luóyún 尊 者 羅 云, namely Rāhula 羅 睺 羅. Pāli: Āyasmant Rahula.

^[04] Hot Springs Grove 溫 泉 林. Pāli: Tapodārāma, the Hot Springs or Warm Springs monastery, near Rājagṛha. In the Pāli text, Rāhula was then staying in the Ambalaṭṭhikā Grove.

^[01] There is no Pāli parallel; there are only a few points of similarity with A.X 207 Cetanā and X. 208 Karaja-kāya.

^[02] Chinese: intentionally performed karma 故 作 業. Pāli: sañcetanika kamma.

^[03] Chinese: the wife’s father and mother 婦 父 母. It probably means “the bride’s parents,” that is, the parents-in-law.

^[04] This means being protected by law.

^[05] Chinese: teaching without cessation 不 止 息 說.

^[06] Chinese: liberation of mind through loving-kindness 慈 心 解 脱. Pāli: mettaṃ cetovimuttiṃ, liberation of mind through loving-kindness.

^[01] Pāli parallel: A.III 65 Kesaputtiyā.

^[02] Kālāma Park 伽 藍 園. Pāli: Kesaputtaṃ nāma Kālānaṃ nigamo, a town of the Kālāmas named Kesaputta, in Kosala.

^[03] Kesaputta 羈 舍 子; Pāli: Kesaputta; see the note above.

^[04] Siṃsapā Grove 尸 攝 惒 林. Pāli: Siṃsapā.

^[05] Chinese: the Sakyan clan 釋 宗 族. Pāli: Sakya-kula.

^[06] Guide in the Dharma. Pāli: Damma-sārathi, Trainer of Persons. The Chinese text reads dhamma- (the path and Dharma), instead of damma- (training, taming).

^[07] Chinese: fully pure, manifesting the holy life 具 足 淸 淨. Pāli: kevala-paripuṇṇaṃ pari-suddhaṃ brahmacariyaṃ pakāseti, he reveals the utterly pure and perfect holy life.

^[08] Chinese: exhorting, inspiring aspiration, and bringing joy to fulfillment 勸 發 渴 仰 成 就 歡 喜. Pāli: sandassetvā samādapetvā samuttejetvā sampahaṃsetvā, instructing, exhorting, encouraging, and gladdening.

^[09] Chinese: doubt... hesitation arises. Pāli: kaṅkhāniye...ṭhāne vicikicchā uppannā, in a doubtful case, hesitation arises.

^[10] Chinese: caused by habituation from an original existence 因 習 本 有; the Pāli text does not contain this detail.

^[11] Chinese: frivolous speech 綺 語. Pāli: samphappalāpa, false speech, defiled miscellaneous speech; speaking nonsense.

^[12] Chinese: a peaceful abiding place 安 穩 住 處. Pāli: assāsa, rest (regaining balanced breathing), peace.

^[01] Pāli parallel: S.2.4.6. Pacchabhūmana-sutta (the Westerners) or Mataka-sutta (the deceased). This detail does not accord with the Pāli.

^[02] The Korean edition reads: Nānandā Park 那 難 陀 園; the Song, Yuan, and Ming editions read: the country of Nānandā 那 難 陀 國; Pāli: Nālandā, a town near Rājagaha.

^[03] The mango grove at Pāvārika’s village 牆 村 柰 林. Pāli: Pāvarika-ambavana, a mango grove belonging to Pāvārika, a wealthy man of Kosambi. In the mango grove in the town of Nālandā, he built a monastery and offered it to the Buddha.

^[04] Chinese: the deity Asila—Gāmaṇi 阿 私 羅 天 - 伽 彌 尼. Pāli: Asibandakaputta-Gāmaṇi, the village headman Asibandakaputta. The Chinese text understands gāmaṇi (village headman) as a proper name.

^[05] Chinese: serving various deities 事 若 干 天.

^[06] The Pāli text states that, according to the custom of the Eastern brahmins (Pacchābhūmaka), when people died, they needed only to call out their names for those people to be reborn in a heavenly realm.

^[07] Chinese: the path of parks and gardens 園 觀 之 道; perhaps uyyāna (Pāli, flower garden) was derived from the verbal root uyyāti: to set out. Sanskrit: udyāna: flower garden; it also means “to advance” (ud + YĀ).