中阿含經

3. CHAPTER ON ASSOCIATION WITH SARIPUTRA

26. THE DISCOURSE TO CÙ-NI-SƯ^[01]

Thus have I heard:

At one time the Buddha was staying at Rajagriha, in the Bamboo Grove, at the Squirrels’ Sanctuary^[02].

At that time the bhikkhu Cù-ni-sư^[03] was also staying at Rajagriha, in a secluded dwelling^[04]. He was given to joking and laughter, arrogant and restless, and lacked right mindfulness, behaving like an ape^[05]. Having some business to attend to, the bhikkhu Cù-ni-sư went into Rajagriha.

At that time, after the midday meal, the Venerable Sariputra and the community of bhikkhus assembled in the lecture hall on some business. When the bhikkhu Cù-ni-sư had finished his business in Rajagriha, he went to the lecture hall. From afar, the Venerable Sariputra saw Cù-ni-sư approaching. On account of Cù-ni-sư, he addressed the bhikkhus:

“Venerable friends, a bhikkhu who dwells in seclusion^[06], living in a secluded place, should train in showing respect and in knowing how to observe and accommodate himself to others^[07]. Venerable friends, if a bhikkhu who dwells in seclusion, living in a secluded place, is generally disrespectful and does not know how to observe and accommodate himself to others, the bhikkhus will frequently criticize and question him: ‘What is this venerable one doing, living in a secluded place?

Why is that? Although this venerable one lives in a secluded place, he is generally disrespectful and does not know how to observe and accommodate himself to others.’ If he enters the midst of the community, the bhikkhus will likewise frequently criticize and question him. Therefore, venerable friends, a bhikkhu who dwells in seclusion, living in a secluded place, should train in showing respect and in knowing how to observe and accommodate himself to others.

“Venerable friends, a bhikkhu who dwells in seclusion, living in a secluded place, should train not to indulge in joking and laughter or restlessness^[08]. Venerable friends, if a bhikkhu who dwells in seclusion, living in a secluded place, is given to joking and laughter and is restless, the bhikkhus will frequently criticize and question him: ‘What is this venerable one doing, living in a secluded place? Why is that? Although this venerable one lives in a secluded place, he is given to joking and laughter and is restless.’ If he enters the midst of the community, the bhikkhus will likewise frequently criticize and question him. Therefore, venerable friends, a bhikkhu who dwells in seclusion, living in a secluded place, should train not to indulge in joking and laughter or restlessness.

“Venerable friends, a bhikkhu who dwells in seclusion, living in a secluded place, should train not to engage in animal talk^[09]. Venerable friends, if a bhikkhu who dwells in seclusion, living in a secluded place, is given to discussing animal talk, the bhikkhus will criticize and question him: ‘What is this venerable one doing, living in a secluded place? Why is that? Although this venerable one lives in a secluded place, he is given to animal talk.’ If he enters the midst of the community, the bhikkhus will likewise frequently criticize and question him. Therefore, venerable friends, a bhikkhu who dwells in seclusion, living in a secluded place, should train not to engage in animal talk.

“Venerable friends, a bhikkhu who dwells in seclusion, living in a secluded place, should train to be free from arrogance and to speak little. Venerable friends, if a bhikkhu who dwells in seclusion, living in a secluded place, is given to arrogance and excessive speech, the bhikkhus will criticize and question him: ‘What is this venerable one doing, living in a secluded place? Why is that? Although this venerable one lives in a secluded place, he is given to arrogance and excessive speech.’ If he enters the midst of the community, the bhikkhus will likewise frequently criticize and question him. Therefore, venerable friends, a bhikkhu who dwells in seclusion, living in a secluded place, should train to be free from arrogance and to speak little.

“Venerable friends, a bhikkhu who dwells in seclusion, living in a secluded place, should train to guard the sense faculties. Venerable friends, if a bhikkhu who dwells in seclusion, living in a secluded place, generally fails to guard the sense faculties, the bhikkhus will criticize and question him: ‘What is this venerable one doing, living in a secluded place? Why is that? Although this venerable one lives in a secluded place, he generally fails to guard the sense faculties.’ If he enters the midst of the community, the bhikkhus will likewise frequently criticize and question him. Therefore, venerable friends, a bhikkhu who dwells in seclusion, living in a secluded place, should train to guard the sense faculties.

“Venerable friends, a bhikkhu who dwells in seclusion, living in a secluded place, should train to know moderation in food and drink. Venerable friends, if a bhikkhu who dwells in seclusion, living in a secluded place, craves excessive quantities of food and does not know moderation, the bhikkhus will criticize and question him: ‘What is this venerable one doing, living in a secluded place? Why is that? Although this venerable one lives in a secluded place, he craves excessive quantities of food and does not know moderation.’ If he enters the midst of the community, the bhikkhus will likewise frequently criticize and question him. Therefore, venerable friends, a bhikkhu who dwells in seclusion, living in a secluded place, should train to know moderation in food and drink.

“Venerable friends, a bhikkhu who dwells in seclusion, living in a secluded place, should train to be diligent and not indolent. Venerable friends, if a bhikkhu who dwells in seclusion, living in a secluded place, is habitually lacking in diligence and is indolent, the bhikkhus will criticize and question him: ‘What is this venerable one doing, living in a secluded place? Why is that? Although this venerable one lives in a secluded place, he is habitually lacking in diligence and, on the contrary, is indolent.’ If he enters the midst of the community, the bhikkhus will likewise frequently criticize and question him. Therefore, venerable friends, a bhikkhu who dwells in seclusion, living in a secluded place, should train to be diligent and not indolent.

“Venerable friends, a bhikkhu who dwells in seclusion, living in a secluded place, should train in right mindfulness and right comprehension. Venerable friends, if a bhikkhu who dwells in seclusion, living in a secluded place, does not train in right mindfulness and right comprehension, the bhikkhus will criticize and question him: ‘What is this venerable one doing, living in a secluded place? Why is that? Although this venerable one lives in a secluded place, he habitually lacks right mindfulness and right comprehension.’ If he enters the midst of the community, the bhikkhus will likewise frequently criticize and question him. Therefore, venerable friends, a bhikkhu who dwells in seclusion, living in a secluded place, should train in right mindfulness and right comprehension.

“Venerable friends, a bhikkhu who dwells in seclusion, living in a secluded place, should train to know the proper time and act at the proper time; he should neither enter the village for alms too early nor return too late. Venerable friends, if a bhikkhu who dwells in seclusion, living in a secluded place, enters the village for alms too early and returns too late, the bhikkhus will criticize and question him: ‘What is this venerable one doing, living in a secluded place?

Why is that? Although this venerable one lives in a secluded place, he enters the village for alms too early and returns too late.’ If he enters the midst of the community, the bhikkhus will likewise frequently criticize and question him. Therefore, venerable friends, a bhikkhu who dwells in seclusion, living in a secluded place, should train to know the proper time and act at the proper time.

“Venerable friends, a bhikkhu who dwells in seclusion, living in a secluded place, should train to know where to sit and to sit in the proper place; he should not encroach upon an elder’s seat and thereby incur rebuke from junior bhikkhus^[10]. Venerable friends, if a bhikkhu who dwells in seclusion, living in a secluded place, takes the seat of an elder and is reproached by junior bhikkhus, the bhikkhus will criticize and question him: ‘What is this venerable one doing, living in a secluded place?

Why is that? Although this venerable one lives in a secluded place, he takes the seats of the elders and is reproached by junior bhikkhus.’ If he enters the midst of the community, the bhikkhus will likewise frequently criticize and question him. Therefore, venerable friends, a bhikkhu who dwells in seclusion, living in a secluded place, should train to know where to sit and to sit in the proper place.”

“Venerable friends, a bhikkhu free from worldly affairs who dwells in a place free from worldly affairs should learn to discuss the Vinaya and Abhidharma^[11]. Why is this? Venerable friends, when a bhikkhu free from worldly affairs dwells in a place free from worldly affairs, someone may come and ask him about the Vinaya and Abhidharma.

Venerable friends, if a bhikkhu free from worldly affairs who dwells in a place free from worldly affairs does not know how to answer questions about the Vinaya and Abhidharma, the other bhikkhus will often reproach and question him: ‘What is this venerable doing, dwelling in a place free from worldly affairs? Why is that? This venerable, though free from worldly affairs and dwelling in a place free from worldly affairs, does not know how to answer questions about the Vinaya and Abhidharma.’ If he goes into the midst of the assembly, the bhikkhus will likewise often criticize and question him.

Therefore, venerable friends, a bhikkhu free from worldly affairs who dwells in a place free from worldly affairs should learn to discuss the Vinaya and Abhidharma.

“Venerable friends, a bhikkhu free from worldly affairs who dwells in a place free from worldly affairs should learn to discuss serene liberation^[12] and detachment from form^[13], up to and including the formless attainments^[14]. Why is this? Venerable friends, when a bhikkhu free from worldly affairs dwells in a place free from worldly affairs, someone may come and ask him about serene liberation and detachment from form, up to and including the formless attainments.

Venerable friends, if a bhikkhu free from worldly affairs who dwells in a place free from worldly affairs does not know how to answer questions about serene liberation and detachment from form, up to and including the formless attainments, the other bhikkhus will often reproach and question him: ‘What is this venerable doing, dwelling in this place free from worldly affairs? Why is that? This venerable, though free from worldly affairs and dwelling in a place free from worldly affairs, does not know how to answer questions about serene liberation and detachment from form, up to and including the formless attainments.’ If he goes into the midst of the assembly, the bhikkhus will likewise often criticize and question him.

Therefore, venerable friends, a bhikkhu free from worldly affairs who dwells in a place free from worldly affairs should learn to discuss serene liberation and detachment from form, up to and including the formless attainments.

“Venerable friends, a bhikkhu free from worldly affairs who dwells in a place free from worldly affairs should learn to discuss the direct knowledge of the destruction of the taints. Why is this? Venerable friends, when a bhikkhu free from worldly affairs dwells in a place free from worldly affairs, someone may come and ask him about the direct knowledge of the destruction of the taints.

Venerable friends, if a bhikkhu free from worldly affairs who dwells in a place free from worldly affairs does not know how to answer questions about the direct knowledge of the destruction of the taints, the other bhikkhus will often reproach and question him: ‘What is this venerable doing, dwelling in this place free from worldly affairs? Why is that? This venerable, though free from worldly affairs and dwelling in a place free from worldly affairs, does not know how to answer questions about the direct knowledge of the destruction of the taints.’ If he goes into the midst of the assembly, the bhikkhus will likewise often criticize and question him.

Therefore, venerable friends, a bhikkhu free from worldly affairs who dwells in a place free from worldly affairs should learn to discuss the direct knowledge of the destruction of the taints.”

At that time, Venerable Mahamaudgalyayana was also present in the assembly. Venerable Mahamaudgalyayana said:

“Venerable Sariputra, should only those bhikkhus free from worldly affairs who dwell in places free from worldly affairs learn such teachings, and not bhikkhus who dwell among the people^[15]?”

Venerable Sariputra replied:

“Venerable Mahamaudgalyayana, even bhikkhus free from worldly affairs who dwell in places free from worldly affairs should learn such teachings; how much more, then, should bhikkhus who dwell among the people?”

Thus the two venerable ones praised one another and exclaimed, “Excellent!” Having heard what had been said, they rose from their seats and departed.

Respectful, without frivolous laughter,

Without idle talk or arrogance,

Guarding the faculties, content with food,

Diligent, mindful, and wise,

Knowing the proper time and sitting in the proper place,

Discussing the Vinaya and Abhidharma,

And serene liberation,

Likewise the direct knowledge of the destruction of the taints.

27. THE DISCOURSE ON THE BRAHMIN DHANANJANI^[01]

Thus have I heard:

At one time, the Buddha was journeying in the city of Rajagriha, staying in the Bamboo Grove, in Kalanda’s Park, together with the great assembly of bhikkhus, where they observed the rains retreat.

At that time, Venerable Sariputra was staying in the country of Sravasti, where he too observed the rains retreat.

Then a bhikkhu from the city of Rajagriha, after completing the three-month rains retreat, mended his robes, folded them, took up his alms bowl, and traveled from Rajagriha to the country of Sravasti, where he stayed in Jeta’s Grove, Anathapindika’s Park.

That bhikkhu went to Venerable Sariputra, bowed his head at his feet, and sat to one side.

Venerable Sariputra asked:

“Venerable friend, the Blessed One observed the rains retreat in Rajagriha. Is his sacred person peaceful and healthy, free from illness, at ease in his movements, and of normal strength?”

The bhikkhu replied:

“Indeed, Venerable Sariputra. The Blessed One observed the rains retreat in Rajagriha. His sacred person is peaceful and healthy, free from illness, at ease in his movements, and of normal strength.”

He further asked:

“Venerable friend, the assemblies of bhikkhus and bhikkhunis observed the rains retreat in Rajagriha. Are their sacred persons peaceful and healthy, free from illness, at ease in their movements, and of normal strength? Do they frequently visit the Buddha and wish to hear the Dharma?”

He replied:

“Indeed, Venerable Sariputra. The assemblies of bhikkhus and bhikkhunis observed the rains retreat in Rajagriha. Their sacred persons are peaceful and healthy, free from illness, at ease in their movements, and of normal strength. They frequently visit the Buddha and wish to hear the Dharma.”

He further asked:

“Venerable friend, are the communities of upasakas and upasikas residing in Rajagriha peaceful and healthy in body, free from illness, at ease in their movements, and of normal strength? Do they frequently visit the Buddha and wish to hear the Dharma?”

He replied:

“Indeed, Venerable Sariputra. The communities of upasakas and upasikas residing in Rajagriha are peaceful and healthy in body, free from illness, at ease in their movements, and of normal strength. They frequently visit the Buddha and wish to hear the Dharma.”

He further asked:

“Venerable friend, are all the wandering ascetics and brahmins of other schools who observed the rains retreat in Rajagriha peaceful and healthy in body, free from illness, at ease in their movements, and of normal strength? Do they frequently visit the Buddha and wish to hear the Dharma?”

He replied:

“Indeed, Venerable Sariputra. All the wandering ascetics and brahmins of other schools who observed the rains retreat in Rajagriha are peaceful and healthy in body, free from illness, at ease in their movements, and of normal strength. They frequently visit the Buddha and wish to hear the Dharma.”

He further asked:

“Venerable friend, in the city of Rajagriha there is a brahmin named Dhananjani^[02], who was formerly my friend before I went forth^[03]. Do you know him?”

He replied:

“Yes, I know him.”

He further asked:

“Venerable friend, is the brahmin Dhananjani in Rajagriha peaceful and healthy in body, free from illness, at ease in his movements, and of normal strength? Does he frequently visit the Buddha and wish to hear the Dharma?”

He replied:

“Venerable Sariputra, the brahmin Dhananjani in Rajagriha is peaceful and healthy in body, free from illness, at ease in his movements, and of normal strength, but he does not wish to visit the Buddha and does not delight in hearing the Dharma.”

“Why is that?”

“Venerable Sariputra, the brahmin Dhananjani is not diligent and transgresses the precepts. Relying on the king’s authority, he deceives^[04] the brahmins and householders; relying on the brahmins and householders, he deceives the king^[05].”

When Venerable Sariputra heard this, and after the three-month rains retreat in Sravasti had ended, he mended his robes, folded them, took up his alms bowl, and traveled from Sravasti to the city of Rajagriha, where he stayed in the Bamboo Grove, in Kalanda’s Park.

Then, when the night had passed and early morning had come, Venerable Śāriputra robed himself, took his bowl, and entered the city of Śrāvastī to go from house to house for alms. After completing his almsround, he went to the home of the brahmin Dhānañjāni.

At that time, the brahmin Dhānañjāni had left his house and gone to the bank of a stream, where he was oppressing the inhabitants^[06]. Seeing Venerable Śāriputra approaching from afar, the brahmin Dhānañjāni rose from his seat, bared one shoulder and adjusted his robe, joined his palms toward Venerable Śāriputra, and greeted him, saying:

"Welcome, Śāriputra. It has been a very long time since Śāriputra last came here."

Then the brahmin Dhānañjāni respectfully embraced Venerable Śāriputra, escorted him into the house, spread out a fine couch, and invited him to sit. Venerable Śāriputra sat down upon that couch. Seeing that Venerable Śāriputra was seated, the brahmin Dhānañjāni brought forth milk in a golden vessel^[07] and invited Venerable Śāriputra to partake of it. Venerable Śāriputra said:

"Enough, enough, Dhānañjāni. Your goodwill alone is sufficient."

The brahmin Dhānañjāni repeated his invitation three times. Venerable Śāriputra likewise said three times:

"Enough, enough, Dhānañjāni. Your goodwill alone is sufficient."

The brahmin Dhānañjāni then said:

"Śāriputra, why have you entered my home in this way, yet refuse to partake of anything?"

He replied:

"Dhānañjāni, you are not diligent and, moreover, you transgress the precepts. Relying on the king's authority, you defraud brahmins and householders; relying on the authority of brahmins and householders, you defraud the king."

The brahmin Dhānañjāni replied:

"Śāriputra, you should understand that I am still living the household life and must attend to my household affairs. I must ensure my own security, support my parents, care for my wife and children, provide for my servants, pay taxes to the king, worship the deities, make offerings to my ancestors, and give alms to ascetics and brahmins so that in the future I may be reborn in the heavenly realms, attain longevity, and receive the fruit of happiness. Śāriputra, these duties cannot be abandoned so that I might follow the Dharma exclusively."

Venerable Śāriputra then said:

"Dhānañjāni, I shall now question you; answer according to your understanding. Brahmin Dhānañjāni, what do you think? Suppose a person committed evil deeds for the sake of his parents. Because he had committed evil, upon the breakup of the body and the end of life, he would proceed directly to an evil realm and be reborn in hell. Having been reborn in hell, when the wardens of hell bound and tormented him, causing him terrible suffering, he might turn to them and say: ‘Wardens of hell, please understand and do not torment me. Why? I committed these evil deeds for the sake of my parents.’ What do you think, Dhānañjāni? Could that person thereby escape such suffering at the hands of the wardens of hell?"

The brahmin Dhānañjāni replied:

"He could not."

Again he asked:

"Dhānañjāni, what do you think? Suppose a person committed evil deeds for the sake of his wife and children. Because he had committed evil, upon the breakup of the body and the end of life, he would proceed directly to an evil realm and be reborn in hell. Having been reborn in hell, when the wardens of hell bound and tormented him, causing him terrible suffering, he might turn to them and say: ‘Wardens of hell, please understand and do not torment me. Why? I committed these evil deeds for the sake of my wife and children.’ What do you think, Dhānañjāni? Could that person thereby escape such suffering at the hands of the wardens of hell?"

The brahmin Dhānañjāni replied:

"He could not."

Again he asked:

"Dhānañjāni, what do you think? Suppose a person committed evil deeds for the sake of his servants. Because he had committed evil, upon the breakup of the body and the end of life, he would proceed directly to an evil realm and be reborn in hell. Having been reborn in hell, when the wardens of hell bound and tormented him, causing him terrible suffering, he might turn to them and say: ‘Wardens of hell, please understand and do not torment me. Why? I committed these evil deeds for the sake of my servants.’ What do you think, Dhānañjāni? Could that person thereby escape such suffering at the hands of the wardens of hell?"

The brahmin Dhānañjāni replied:

"He could not."

Again he asked:

"Dhānañjāni, what do you think? Suppose a person committed evil deeds for the sake of the king, the deities, his ancestors, ascetics, and brahmins. Because he had committed evil, upon the breakup of the body and the end of life, he would proceed directly to an evil realm and be reborn in hell. Having been reborn in hell, when the wardens of hell bound and tormented him, causing him terrible suffering, he might turn to them and say: ‘Wardens of hell, please understand and do not torment me. Why? I committed these evil deeds for the sake of the king, the deities, my ancestors, ascetics, and brahmins.’ What do you think, Dhānañjāni? Could that person thereby escape such suffering at the hands of the wardens of hell?"

The brahmin Dhānañjāni replied:

"He could not."

"Dhānañjāni, a clansman^[08] can acquire wealth in accordance with the Dharma, through proper livelihood, and through meritorious conduct^[09], so as to honor, revere, and dutifully support his parents, performing meritorious deeds without creating evil karma.

Dhānañjāni, suppose a clansman acquires wealth in accordance with the Dharma, through proper livelihood, and through meritorious conduct, so as to honor, revere, and dutifully support his parents, performing meritorious deeds without creating evil karma. Dhānañjāni, when a clansman acquires wealth in accordance with the Dharma, through proper livelihood, and through meritorious conduct, so as to honor, revere, and dutifully support his parents, performing meritorious deeds without creating evil karma, his parents love him and say: ‘May our child be healthy and live for an immeasurably long time. Why? Because through our child we enjoy security and happiness.’ Dhānañjāni, when a person is deeply loved by his parents, his virtue increases day by day and never declines.

"Dhānañjāni, a clansman can acquire wealth in accordance with the Dharma, through proper livelihood, and through meritorious conduct, so as to love and care for his wife and children, performing meritorious deeds without creating evil karma.

"Dhānañjāni, if a clansman acquires wealth in accordance with the Dharma, through proper livelihood, and through meritorious conduct, so as to love and care for his wife and children, performing meritorious deeds without creating evil karma, his wife and children respect him and say: ‘May the head of our family be healthy and live for an immeasurably long time. Why? Because through the head of our family we enjoy security and happiness.’ Dhānañjāni, when a person is deeply respected by his wife and children, his virtue increases day by day and never declines.

"Dhānañjāni, a clansman can acquire wealth in accordance with the Dharma, through proper livelihood, and through meritorious conduct, so as to love, support, and care for his servants, performing meritorious deeds without creating evil karma.

"Dhānañjāni, if a clansman acquires wealth in accordance with the Dharma, through proper livelihood, and through meritorious conduct, so as to love, support, and care for his servants, performing meritorious deeds without creating evil karma, his servants respect him and say: ‘May our master be healthy and live for an immeasurably long time. Why? Because through our master we enjoy security.’ Dhānañjāni, when a person is deeply respected by his servants, his virtue increases day by day and never declines.

"Dhānañjāni, a clansman can acquire wealth in accordance with the Dharma, through proper livelihood, and through meritorious conduct, so as to honor and make offerings to ascetics and brahmins, performing meritorious deeds without creating evil karma."

“Dhananjani, if a clansman, in accordance with the Dharma, his occupation, and merit, acquires wealth, respectfully makes offerings to ascetics and brahmins, and performs meritorious deeds without committing evil deeds, then he is greatly loved by the ascetics and brahmins, who say: ‘May the benefactor enjoy good health and an exceedingly long life. Why is this? Because, owing to the benefactor, we are able to dwell at ease and enjoy happiness.’ Dhananjani, if a person is greatly loved by ascetics and brahmins, that person’s virtue increases day by day and never declines.”

Then the brahmin Dhananjani rose from his seat, adjusted his robe over one shoulder, joined his palms toward Sariputra, and said:

“Venerable Sariputra, I have a beloved wife named Duan Zheng^[10]. Because I was infatuated with her, I became heedless and committed far too many evil and sinful deeds. Venerable Sariputra, from this moment onward, I renounce that wife, Duan Zheng, and ask to take refuge in the Venerable Sariputra.”

The Venerable Sariputra replied:

“Dhananjani, do not take refuge in me. You should take refuge in the Buddha, in whom I myself have taken refuge.”

The brahmin Dhananjani said:

“Venerable Sariputra, from today onward I take refuge in the Buddha, the Dharma, and the Sangha of bhiksus. May the Venerable Sariputra accept me as a lay disciple of the Buddha. For the rest of my life, until my life comes to an end, I shall take refuge.”

The Venerable Sariputra then taught the Dharma to the brahmin Dhananjani, instructing, encouraging, and bringing him to joyful fulfillment. After employing countless skillful means to teach the Dharma, instruct, encourage, and bring him to joyful fulfillment, he rose from his seat and departed for Rajagriha.

After staying there for several days, he arranged his robes, took up his alms bowl, departed from Rajagriha, and went to Southern Mountain^[11], where he stayed in the Shinihe Grove^[12], north of Southern Mountain Village.

At that time, a bhiksu came to Rajagriha. After staying there for several days, he arranged his robes, took up his alms bowl, departed from Rajagriha, and went to Southern Mountain, where he too stayed in the Shinihe Grove, north of Southern Mountain Village.

The bhiksu then went to the Venerable Sariputra, bowed his head at his feet, and sat down to one side. The Venerable Sariputra asked:

“Worthy one, from where have you come, and where have you been traveling?”

The bhiksu replied:

“Venerable Sariputra, I have come here from Rajagriha, and I have been traveling in Rajagriha.”

He asked again:

“Worthy one, do you know the brahmin Dhananjani of Rajagriha, who was formerly my friend before I went forth?”

“Yes, I know him.”

He asked again:

“Worthy one, does the brahmin Dhananjani of Rajagriha enjoy bodily comfort and good health, free from illness, moving about with ease and possessing his customary strength? Does he regularly visit the Buddha and wish to hear the Dharma?”

He replied:

“Venerable Sariputra, the brahmin Dhananjani regularly visits the Buddha and wishes to hear the Dharma; but he is not in good health, and his strength is gradually failing. Why is this? Venerable Sariputra, the brahmin Dhananjani is now afflicted by a grievous and exceedingly dangerous illness, on account of which his life may come to an end.”

When the Venerable Sariputra heard this, he arranged his robes, took up his alms bowl, departed from Southern Mountain, and went to Rajagriha, where he stayed in the Bamboo Grove, in Kalandaka Park. When the night had passed, early in the morning, the Venerable Sariputra donned his robe, took up his alms bowl, and went to the home of the brahmin Dhananjani. Seeing the Venerable Sariputra approaching from afar, the brahmin Dhananjani wished to rise from his bed. When the Venerable Sariputra saw that the brahmin Dhananjani wished to rise from his bed, he stopped him, saying:

“Brahmin Dhananjani, remain lying down; do not get up. There is another bed here, and I shall sit there by myself.”

The Venerable Sariputra then sat down on that bed and said:

“How is your illness today? How much food and drink can you take? Is the pain gradually diminishing and not increasing?”

Dhananjani replied:

“My illness is extremely severe, and I cannot take any food or drink at all. The pain only increases, and I do not see it diminishing in the slightest. Venerable Sariputra, it is as though a strong man were to thrust a sharp knife into my head, producing only unbearable agony.

My head aches in just this way today. Venerable Sariputra, it is also as though a strong man were to bind a stout rope tightly around my head, producing only unbearable agony. My head aches in just this way today.

Venerable Sariputra, it is also as though a cattle butcher were to take a sharp knife and cut open an ox’s belly, producing only unbearable pain. My abdomen is racked with pain in just this way today. Venerable Sariputra, it is also as though two strong men were to seize a feeble person and roast him over a fire, producing only the most extreme suffering.

The pain in my body today causes suffering throughout my entire frame; it only increases and does not diminish. It is just like this.”

The Venerable Sariputra said:

“Dhananjani, I shall now ask you questions, and you should answer according to your understanding. Brahmin Dhananjani, which is better: hell or the realm of animals?”

Dhananjani replied:

“The realm of animals is better.”

He asked again:

“Dhananjani, which is better: the realm of animals or that of hungry ghosts?”

Dhananjani replied:

“The realm of hungry ghosts is better.”

He asked again:

“Dhananjani, which is better: the realm of hungry ghosts or that of human beings?”

Dhananjani replied:

“The realm of human beings is better.”

He asked again:

“Dhananjani, which is better: the human realm or the Heaven of the Four Great Kings?”

Dhananjani replied:

“The Heaven of the Four Great Kings is better.”

He asked again:

“Dhananjani, which is better: the Heaven of the Four Great Kings or the Heaven of the Thirty-Three?”

Dhananjani replied:

“The Heaven of the Thirty-Three is better.”

He asked again:

“Which is better: the Heaven of the Thirty-Three or the Yama Heaven?”

Dhananjani replied:

“The Yama Heaven is better.”

He asked again:

“Dhananjani, which is better: the Yama Heaven or the Tusita Heaven?”

Dhananjani replied:

“The Tusita Heaven is better.”

He asked again:

“Dhananjani, which is better: the Tusita Heaven or the Heaven of Delight in Creation?”

Dhananjani replied:

“The Heaven of Delight in Creation is better.”

He asked again:

“Dhananjani, which is better: the Heaven of Delight in Creation or the Heaven of Mastery over Others’ Creations?”

Dhananjani replied:

“Dhananjani, which is better: the Heaven of Mastery over Others’ Creations or the Brahma Heaven?”

Dhananjani replied:

“The Brahma Heaven is the best. The Brahma Heaven is supreme.”

The Venerable Sariputra said:

“The Blessed One, the One of Knowledge and Vision, the Tathagata, the Unattached One, the Perfectly Enlightened One, has taught the four abodes of Brahma^[13]. If a clansman or clanswoman cultivates them extensively, severs sensual desire, and relinquishes thoughts of sensual desire, then, when the body breaks up and life comes to an end, that person will be reborn in the Brahma Heaven. What are the four?”

“Dhananjani, a well-learned noble disciple pervades one direction with a mind accompanied by loving-kindness, and thus abides. 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, free from resentment, free from anger, and free from harm, vast, exalted, immeasurable, and well cultivated; he pervades the entire world, and thus abides.

Likewise, he pervades one direction with a mind accompanied by compassion and sympathetic joy, and with equanimity, and thus abides. 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, free from resentment, free from anger, and free from harm, vast, exalted, immeasurable, and well cultivated; he pervades the entire world, and thus abides.

Dhananjani, these are the four abodes of Brahma taught by the Blessed One, the One Who Knows and Sees, the Tathagata, the Unattached One, the Perfectly Enlightened One. If any clansman or clanswoman cultivates them extensively, severs sensual desire, and relinquishes thoughts of sensual desire, then, upon the breakup of the body and the end of life, that person will be reborn in the Brahma realm.”

Then, after instructing Dhananjani and teaching him the Dharma concerning the Brahma realm, Venerable Sariputra rose from his seat and departed. After Venerable Sariputra had left Rajagriha but had not yet reached the Bamboo Grove in Karanda Park, while he was still on the way, the brahmin Dhananjani, having cultivated the four abodes of Brahma, severed sensual desire, and relinquished thoughts of sensual desire, passed away upon the breakup of the body and was reborn in the Brahma realm.

At that time, the Blessed One was teaching the Dharma to an immeasurable great assembly that surrounded him on every side. Seeing Venerable Sariputra approaching from afar, the Blessed One said to the bhikkhus:

“Bhikkhu Sariputra possesses penetrating wisdom, swift wisdom, keen wisdom, acute wisdom, vast wisdom, profound wisdom, liberating wisdom, lucid wisdom, and eloquent wisdom^[14]. Bhikkhu Sariputra has indeed accomplished true wisdom. Bhikkhu Sariputra instructed the brahmin Dhananjani, taught him about the Brahma realm, and only then returned here. Had he instructed him in a still higher teaching, that man would quickly have known the Dharma in accordance with the Dharma^[15].”

Venerable Sariputra then approached the Buddha, bowed his head at the Buddha’s feet, and sat to one side. The Blessed One said:

“Sariputra, why did you not instruct the brahmin Dhananjani in a teaching higher than the Brahma realm? Had you instructed him in a higher teaching, he would quickly have known the Dharma in accordance with the Dharma.”

Venerable Sariputra replied:

“Blessed One, brahmins have long been attached to the Brahma realm and delighted in the Brahma realm. They regard the Brahma realm as ultimate and Brahma as supreme, and truly believe: ‘Brahma is our Brahma.’ Therefore, Blessed One, I instructed him in that manner.”

Thus spoke the Buddha. Venerable Sariputra and the immeasurable assembly of hundreds of thousands, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

28. THE SUTRA ON INSTRUCTING THE SICK^[01]

Thus have I heard:

At one time, the Buddha was traveling in the country of Sravasti, staying in Jeta Grove, Anathapindika’s Park^[02].

At that time, the householder Anathapindika^[03] was gravely ill. The householder Anathapindika then said to a messenger:

“Go to the Blessed One. On my behalf, bow your head at the Blessed One’s feet and inquire after his health, asking whether his noble body is peaceful and well, strong and free from illness, whether he moves about with ease, and whether his strength is as usual. Then say: ‘The householder Anathapindika bows his head at the Buddha’s feet and inquires whether the Blessed One’s noble body is peaceful and well, strong and free from illness, whether he moves about with ease, and whether his strength is as usual.’ After you have inquired after the Blessed One on my behalf, go to Venerable Sariputra.

On my behalf, bow your head at his feet and inquire after the Venerable’s health, asking whether his noble body is peaceful and well, strong and free from illness, whether he moves about with ease, and whether his strength is as usual. Then say: ‘The householder Anathapindika bows his head at Venerable Sariputra’s feet and inquires whether his noble body is peaceful and well, strong and free from illness, whether he moves about with ease, and whether his strength is as usual.

Venerable Sariputra, the householder Anathapindika is suffering from a very grave illness and is now critically ill. With the utmost sincerity, the householder Anathapindika greatly wishes to see Venerable Sariputra, but his body is too weak and he has not the slightest strength to go to Venerable Sariputra. It would be good, Venerable Sariputra, if, out of compassion, you would come to the house of the householder Anathapindika.’”

Having received the householder Anathapindika’s instructions, the messenger immediately went to the Buddha, bowed his head at the Buddha’s feet, stood to one side, and said:

“Blessed One, the householder Anathapindika bows his head at the Buddha’s feet and inquires whether the Blessed One’s noble body is peaceful and well, strong and free from illness, whether he moves about with ease, and whether his strength is as usual.”

The Blessed One said to the messenger:

“May the householder Anathapindika dwell in peace and happiness. May the devas, asuras, gandharvas, rakshasas^[04], and other kinds of beings also be peaceful and happy in body.”

Having heard the Buddha’s words, the messenger carefully committed them to memory, bowed his head at the Buddha’s feet, circumambulated him three times, and then went to Venerable Sariputra. He bowed his head in homage, sat to one side, and said:

“Venerable Sariputra, the householder Anathapindika bows his head at your feet and inquires whether your noble body is peaceful and well, strong and free from illness, whether you move about with ease, and whether your strength is as usual. Venerable Sariputra, the householder Anathapindika is suffering from a very grave illness and is now critically ill. With the utmost sincerity, the householder Anathapindika greatly wishes to see Venerable Sariputra, but his body is too weak and he has not the slightest strength to go to Venerable Sariputra. It would be good, Venerable Sariputra, if, out of compassion, you would come to the house of the householder Anathapindika.”

Venerable Sariputra silently consented. Knowing that Venerable Sariputra had consented in silence, the messenger rose from his seat, circumambulated him three times, and returned home.

When the night had passed, early in the morning, Venerable Sariputra donned his robe, took up his bowl, and went to the house of the householder Anathapindika. Seeing Venerable Sariputra approaching from afar, the householder Anathapindika attempted to rise and sit up in bed. Seeing that the householder Anathapindika was trying to sit up, Venerable Sariputra stopped him, saying:

“Householder, do not sit up. There is another bed here; I shall sit upon it.”

Venerable Sariputra sat upon that bed and asked:

“How is the householder’s illness today? How much food and drink can you take? Are the pains gradually diminishing rather than increasing?”

The householder Anathapindika replied:

“My illness is extremely grave, and I cannot take any food or drink at all. The pains only increase; they do not diminish in the slightest.”

Venerable Sariputra said:

“Householder, do not be afraid^[05]. Why is that? If an ignorant ordinary person is devoid of faith, then, upon the breakup of the body and the end of life, he will go directly to an evil destination and be reborn in hell. But today, householder, you are by no means devoid of faith; rather, you possess supreme faith. Through that supreme faith, your painful suffering will cease and immeasurable happiness will arise. Or, through that supreme faith, you will attain the fruit of once-returning or the fruit of non-returning, for you have already attained the fruit of stream-entry.”

“Householder, do not be afraid. Why is that? If an ignorant ordinary person is of evil conduct, then, when the body breaks up and life ends, he will go directly to an evil destination and be born in hell. But you, Householder, are not of evil conduct; you possess only virtuous conduct. Through that virtuous conduct, your painful suffering will cease, and immeasurable bliss will arise; or through that virtuous conduct, you will attain the fruit of once-returning or the fruit of non-returning, for you have already attained the fruit of stream-entry.

“Householder, do not be afraid. Why is that? If an ignorant ordinary person is not learned in the teachings, then, when the body breaks up and life ends, he will go directly to an evil destination and be born in hell. But you, Householder, are not unlearned. Through your learning, your painful suffering will cease, and immeasurable bliss will arise; or through your learning, you will attain the fruit of once-returning or the fruit of non-returning, for you have already attained the fruit of stream-entry.

“Householder, do not be afraid. Why is that? If an ignorant ordinary person is miserly, then, when the body breaks up and life ends, he will go directly to an evil destination and be born in hell. But you, Householder, are not miserly; you are generous. Through that generosity, your painful suffering will cease, and immeasurable bliss will arise; or through that generosity, you will attain the fruit of once-returning or the fruit of non-returning, for you have already attained the fruit of stream-entry.

“Householder, do not be afraid. Why is that? If an ignorant ordinary person possesses evil wisdom, then, when the body breaks up and life ends, he will go directly to an evil destination and be born in hell. But you, Householder, do not possess evil wisdom; you possess only wholesome wisdom. Through that wholesome wisdom, your painful suffering will cease, and immeasurable bliss will arise; or through that wholesome wisdom, you will attain the fruit of once-returning or the fruit of non-returning, for you have already attained the fruit of stream-entry.

“Householder, do not be afraid. Why is that? If an ignorant ordinary person holds wrong view, then, when the body breaks up and life ends, he will go directly to an evil destination and be born in hell. But you, Householder, do not hold wrong view; you hold only right view. Through that right view, your painful suffering will cease, and immeasurable bliss will arise; or through that right view, you will attain the fruit of once-returning or the fruit of non-returning, for you have already attained the fruit of stream-entry.

“Householder, do not be afraid. Why is that? If an ignorant ordinary person possesses wrong intention^[06], then, when the body breaks up and life ends, he will go directly to an evil destination and be born in hell. But you, Householder, do not possess wrong intention; you possess only right intention. Through that right intention, your painful suffering will cease, and immeasurable bliss will arise; or through that right intention, you will attain the fruit of once-returning or the fruit of non-returning, for you have already attained the fruit of stream-entry.

“Householder, do not be afraid. Why is that? If an ignorant ordinary person possesses wrong liberation, then, when the body breaks up and life ends, he will go directly to an evil destination and be born in hell. But you, Householder, do not possess wrong liberation; you possess only right liberation. Through that right liberation, your painful suffering will cease, and immeasurable bliss will arise; or through that right liberation, you will attain the fruit of once-returning or the fruit of non-returning, for you have already attained the fruit of stream-entry.

“Householder, do not be afraid. Why is that? If an ignorant ordinary person possesses false deliverance, then, when the body breaks up and life ends, he will go directly to an evil destination and be born in hell. But you, Householder, do not possess false deliverance; you possess only true deliverance. Through that true deliverance, your painful suffering will cease, and immeasurable bliss will arise; or through that true deliverance, you will attain the fruit of once-returning or the fruit of non-returning, for you have already attained the fruit of stream-entry.

“Householder, do not be afraid. Why is that? If an ignorant ordinary person possesses wrong knowledge, then, when the body breaks up and life ends, he will go directly to an evil destination and be born in hell. But you, Householder, do not possess wrong knowledge; you possess only right knowledge. Through that right knowledge, your painful suffering will cease, and immeasurable bliss will arise; or through that right knowledge, you will attain the fruit of once-returning or the fruit of non-returning, for you have already attained the fruit of stream-entry.”

At that time, the illness of the householder Anathapindika immediately abated, and he recovered as before.^[07] Rising from where he had been lying, he sat up and praised the Venerable Sariputta, saying:

“Excellent! Excellent! Your exposition of the Dharma to one who is ill is truly wondrous and exceedingly rare.

Venerable Sariputta, as soon as I heard this teaching given to the sick, my suffering ceased, and immeasurable bliss arose. Venerable Sariputta, my illness has now completely abated, and I have recovered as before. Venerable Sariputta, formerly, because I had a small matter to attend to, I went to the city of Rajagriha and stayed temporarily in the home of a householder.^[08] The next morning, that householder was to offer a meal to the Buddha and the community of bhikkhus.

During that night, as dawn drew near, the householder instructed his children and grandchildren, male and female servants, messengers, and relatives: ‘Rise early and make the preparations and decorations together.’ They all obeyed, arranging the kitchen work and setting out a banquet of fine and delicious foods. The householder himself prepared a lofty seat and adorned it magnificently beyond measure.

“Venerable Sariputta, when I saw this, I thought: ‘Is this householder holding a wedding or a bridal celebration today? Or is he inviting the king or a great minister, that he is preparing such a banquet and arranging so grand a feast?’

“Venerable Sariputta, after thinking this, I asked that householder:

“‘Are you holding a wedding or a bridal celebration, or inviting the king or a great minister, that you are preparing such a banquet and arranging so grand a feast?’

“At that time, the householder replied to me:

“‘I am not doing this for a wedding, nor am I inviting the king or a great minister. Rather, I am preparing a banquet and establishing a great offering because this morning I shall offer a meal to the Buddha and the community of bhikkhus.’

“Venerable Sariputta, because I had never before heard the name ‘Buddha,’ when I heard it, the hairs all over my body stood on end. I then asked:

“‘Householder, you spoke of the Buddha. What is a Buddha?’

“At that time, the householder replied to me:

“‘Have you not heard? There is one of the Sakyan lineage who left the Sakyan clan, shaved off his hair and beard, donned the kasaya robe, and, with perfect faith, left the household life for homelessness and went forth to train in the Path. He attained unsurpassed, complete, perfect enlightenment. He is called the Buddha.’

“I asked again:

“‘Householder, you just spoke of the community.^[09] What is the great community?’

“At that time, the householder replied to me:

“‘There are also many people from various lineages and clans who have shaved off their hair and beards, donned the kasaya robe, and, with perfect faith, left the household life for homelessness in order to follow the Buddha’s Path. This is called the Community. I am about to invite the Buddha and that Community here.’

“Venerable Sariputta, I then asked that householder:

“‘Where is the Blessed One staying now? I wish to go and visit him.’

“At that time, the householder replied to me:

“‘The Blessed One is presently staying in the city of Rajagriha, in the Bamboo Grove, at the Kalandaka Park. If you wish to go there, you may do as you please.’”

“Venerable Sariputra, at that time I thought: ‘May dawn come quickly, so that I may hasten to visit the Buddha.’ Venerable Sariputra, with a mind of utmost sincerity, I wished to visit the Buddha. Thus, although it was still night, I imagined that dawn had already come and immediately departed from that householder’s home, going to the station at the city gate^[10]. At that time, there were two guards at the station by the city gate.

The guard on the first watch of the night allowed travelers outside to enter the city without hindrance, while the guard on the last watch allowed travelers within the city to depart without hindrance. Venerable Sariputra, I then thought: ‘The night is not yet very near dawn. Why is that?

Because there are two guards at the city gate: the guard on the first watch allows travelers outside to enter the city without hindrance, while the guard on the last watch allows travelers within the city to depart without hindrance.’ Venerable Sariputra, not long after I passed beyond the station at the city gate and went outside, the light vanished and it became completely dark again. Venerable Sariputra, the hair all over my body stood on end, and I became afraid, hoping that no human or non-human being would come to molest me.

At that time, at the station by the city gate, there was a deva^[11] traveling from Rajagriha to the Bamboo Grove, the Kalandaka Garden. Radiating light everywhere, he came and said to me: ‘Householder, do not be afraid. Why is that?

In a former life I was your friend. My true name was Mật Khí^[12], and when we were young, we were very fond of one another. Householder, in those former days I went to Venerable Mahamaudgalyayana, bowed my head in homage at his feet, and sat to one side.

Venerable Mahamaudgalyayana taught me the Dharma, instructing, encouraging, and bringing me to rejoicing. After using innumerable skillful means to teach me the Dharma, instructing, encouraging, and bringing me to rejoicing, he bestowed upon me the Dharma of the Three Refuges and conferred the Five Precepts upon me. Householder, because I took refuge in the Three Refuges and undertook the Five Precepts, when my body broke up and my life ended, I was reborn in the Heaven of the Four Great Kings and now dwell at this station by the city gate.

Householder, go quickly! Householder, make haste! Truly, it is better to go than to remain standing.

“The deva then spoke these verses to exhort me:

“To obtain a hundred horses and maidservants,

And a hundred carts filled with jewels,

Is not worth one-sixteenth part

Of taking a single step toward the Buddha.

A hundred supreme white elephants,

With splendid saddles and bridles of gold and silver,

Are not worth one-sixteenth part

Of taking a single step toward the Buddha.

A hundred beautiful women,

Adorned with jeweled necklaces and garlands,

Are not worth one-sixteenth part

Of taking a single step toward the Buddha.

The foremost jeweled woman,

Honored by a wheel-turning king,

Is not worth one-sixteenth part

Of taking a single step toward the Buddha.

“After reciting these verses, the deva exhorted me, saying:

“‘Householder, go quickly! Householder, go quickly! Truly, it is better to go than to remain standing.’

“Venerable Sariputra, I then thought: ‘The Buddha’s beneficent virtue shelters and embraces all. The Dharma and the Sangha of bhikshus likewise possess beneficent virtue that embraces all. Why is that?

Even a deva wishes me to go and behold him.’ Venerable Sariputra, guided by that light, I went to the Bamboo Grove, the Kalandaka Garden. At that time, before the night had yet fully brightened, the Blessed One emerged from his meditation chamber and walked back and forth in the open, awaiting me. Venerable Sariputra, from afar I saw the Blessed One, beautiful and majestic like the moon amid the stars, his radiance dazzling and resplendent, shining like a mountain made entirely of gold.

He was endowed with the excellent marks, majestic in spiritual power, his faculties tranquil and unobscured, perfectly disciplined, his mind still and silent. Upon seeing him, I rejoiced and went before the Buddha, bowed with my head at his feet, and then accompanied him as he walked. In accordance with the custom of householders, I spoke these verses of inquiry:

“Blessed One, have you slept peacefully,

And passed the whole night in comfort?

Like a brahmin who has attained cessation,

For you are unstained by sensual desire.

Having relinquished every aspiration,

You have attained unsurpassed peace.

Your mind, freed from feverish affliction,

Sleeps peacefully in joy and ease.

“At that time, when the Blessed One reached the end of the walking path, he spread out his sitting cloth and sat cross-legged. Venerable Sariputra, I then bowed at the Buddha’s feet and sat to one side. The Blessed One taught me the Dharma, instructing, encouraging, and bringing me to rejoicing.

Then, following the customary method of the Buddhas, he first taught the ennobling Dharma that brings joy to the listener. That is, he spoke of generosity, morality, and the Dharma leading to heavenly rebirth; he denounced sensual desire as calamitous and birth and death as defiling; and he praised freedom from desire as a subtle, pure, and immaculate factor of the Path. After the Blessed One had taught me such Dharma, the Buddha knew that my mind was joyful, complete, gentle, receptive, uplifted, concentrated, free from doubt and obstruction, and capable of receiving the true Dharma—that is, the essential teaching proclaimed by the Buddhas.

The Blessed One then taught me suffering, its origin, its cessation, and the Path. Venerable Sariputra, while sitting right there, I saw the Four Noble Truths: suffering, its origin, its cessation, and the Path. Just as a clean white cloth readily takes dye, so too, while sitting right there, I saw the Four Noble Truths: suffering, its origin, its cessation, and the Path.

Venerable Sariputra, I saw the Dharma, attained the Dharma, and awakened to the pure Dharma. I severed doubt, crossed beyond perplexity, no longer revered any other teacher or followed anyone else, and was no longer hesitant. I became established in the fruit of realization and attained fearlessness in the Blessed One’s teaching.

I then rose from my seat, bowed to the Blessed One, and said:

“‘Blessed One, today I take refuge in the Buddha, the Dharma, and the Sangha of bhikshus. May the Blessed One accept me as an upasaka. From this day forward, for the rest of my life until my life ends, I shall take refuge in them.’

“Venerable Sariputra, I then joined my palms and said:

“‘Blessed One, I humbly beseech the Blessed One to accept my invitation and come with the Sangha of bhikshus to the kingdom of Sravasti for the rains retreat.’

“At that time, the Blessed One asked me:

“‘What is your name, and by what name do the people of Sravasti call you?’

“I replied:

“‘My name is Sudatta^[13]. Because I regularly provide for those who are orphaned and alone, the people of Sravasti call me Anathapindika, Provider for the Orphaned and Alone^[14].’

“The Blessed One then asked me:

“‘Do you already have any dwelling places in Sravasti?’

“I replied:

“‘I do not yet have any dwelling places in Sravasti.’

“The Blessed One then said to me:

“‘Only when dwelling places are available can the bhikshus come and go and reside there.’

“I then said:

“‘Indeed, Blessed One. Therefore, I shall build dwelling places so that the bhikshus may come and go and may reside in Sravasti. May the Blessed One send someone to assist me.’

“At that time, the Blessed One appointed Venerable Sariputra and sent Venerable Sariputra to assist me^[15].

“Having heard the Buddha’s teaching, I carefully retained it. I then rose from my seat, bowed to the Buddha, circumambulated him three times, and departed.”

"When the business that needed to be done in the city of Rajagriha had been completed, I accompanied Venerable Shariputra to the country of Shravasti. But I did not enter Shravasti, nor did I return home. Instead, I immediately walked about outside the city to see which place was most suitable for coming and going—neither noisy by day nor disturbed at night, without mosquitoes, gadflies, or other insects, neither cold nor hot—where dwellings could be built as an offering to the Buddha and the great assembly.

"Venerable Shariputra, at that time I saw that only Prince Jeta's^[16] grove was most suitable for coming and going. It was neither noisy by day nor disturbed at night, without mosquitoes, gadflies, or other insects, neither cold nor hot. Having seen it, I thought: 'Only this place is best suited for building dwellings as an offering to the Buddha and the great assembly.' Venerable Shariputra, I then entered the country of Shravasti, but still did not return home. I went directly to Prince Jeta and said:

"– Prince, would you be willing to sell that grove to me?

"The prince then said to me:

"– Householder, you should know that I will not sell the grove.

"In this way, a second and then a third time, I said:

"– Prince, would you be willing to sell that grove to me?

"Then, for the second and third times, the prince again said:

"– I will not sell the grove unless a hundred million upon a hundred million^[17] coins are spread over it.

"I immediately said:

"– Prince, you have fixed the price; only the payment remains to be made.

"Venerable Shariputra, one of us said that the price had been fixed, while the other said it had not been fixed, and a great dispute arose between us. We then went together to the court^[18] of Shravasti to obtain a judgment in the matter. The magistrate^[19] of Shravasti said to Prince Jeta:

"– Prince, you have indeed fixed the price; only the receipt of payment remains.

"Venerable Shariputra, I immediately entered Shravasti and returned home to obtain the money. Using elephants, horses, and carts, I transported the contents of my treasuries and granaries there. I brought forth a hundred million upon a hundred million coins and spread them across the ground, but a few places still remained uncovered. Venerable Shariputra, I thought: From which treasury should I bring more coins to cover the remaining ground exactly, with neither too many nor too few? Prince Jeta then said to me:

"– Householder, if you regret paying this sum, take it back yourself and return the grove to me.

"I said to the prince:

"– Truly, I have no regrets. I was only considering from which treasury I should take more coins to cover the remaining ground exactly, with neither too many nor too few.

"Prince Jeta then thought: 'The Blessed One must indeed be a supremely noble being, possessed of immense blessed virtue. The Dharma and the great assembly of bhikshus must likewise be supremely noble and possessed of immense blessed virtue. Why is this? Only because this is so could the householder make such a magnificent offering and hold his wealth so lightly. Perhaps I should now build a gatehouse on this very spot as an offering to the Buddha and the great assembly of bhikshus.' Prince Jeta then said to me:

"– Householder, let it be. Do not bring forth any more money to pay for the remaining ground. On this very spot I shall build a gatehouse as an offering to the Buddha and the great assembly of bhikshus.

"Venerable Shariputra, out of loving-kindness and compassion, I agreed to leave that place to Prince Jeta.

"Venerable Shariputra, during that very summer I had sixteen large rows of buildings^[20] constructed, comprising sixty kotis.^[21] Venerable Shariputra assisted me in that undertaking. Yet Venerable Shariputra's teaching of the Dharma to instruct the sick was even more wondrous and extraordinary. After hearing this Dharma teaching for the instruction of the sick, the intense suffering of my grave illness immediately subsided, and immeasurable ease and happiness arose within me.

"Venerable Shariputra, I am now free from illness and dwell in peace and security. May Venerable Shariputra remain here and accept a meal."

Venerable Shariputra silently consented. When the householder knew that Venerable Shariputra had silently accepted, he rose from his seat, personally brought water for washing, and served with his own hands all manner of delicious, pure, abundant foods, both those to be chewed and those to be swallowed,^[22] until the Venerable had eaten his fill. When the meal was finished, the dishes had been cleared away, and water for washing the hands had been provided, the householder spread out a low seat and sat to one side to hear the Dharma.

After the householder was seated, Venerable Shariputra taught him the Dharma, instructing, encouraging, and gladdening him. Having employed innumerable skillful means to teach the Dharma and to instruct, encourage, and gladden the householder, he rose from his seat and departed.

At that time, the Blessed One was teaching the Dharma while an immeasurable great assembly surrounded him before and behind. Seeing Venerable Shariputra approaching from afar, the Blessed One said to the bhikshus:

"The bhikshu Shariputra is wise, swift in wisdom, keen in wisdom, acute in wisdom, vast in wisdom, profound in wisdom, endowed with the wisdom of deliverance, lucid in wisdom, eloquent in wisdom; the bhikshu Shariputra has perfected true wisdom.^[23] Why is this? Regarding the four kinds of stream-enterers^[24] that I taught in brief, the bhikshu Shariputra expanded them into ten kinds and taught them to the householder Anathapindika."

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

Notes:

^[01] Chinese edition, fascicle 6. Parallel in Pali: M. 69 Gulissāni-suttaṃ (in the Devanagari edition, Goliyānisuttaṃ).

^[02] The Bamboo Grove, Kalandaka Park 竹 林 迦 蘭 多 園. Pali: Veluvāne Kanlandakanivāpe.

^[03] Qunishi 瞿 尼 師. Pali: Gulissāni (Goliyāni).

^[04] Chinese: residing in an unoccupied dwelling 在 無 事 室. Pali: (gulissāni nāma bhikkhu) āraññiko, (the bhikshu Gulissāni) was one who lived in the forest (in seclusion).

^[05] Pali: (āraññiko) padasamācāro, (though a forest-dwelling recluse,) he was a person of coarse conduct.

^[06] Bhikshu dwelling in an unoccupied place 無 事 比 丘. Pali: āraññaka-bhikku, a bhikshu who lives (in seclusion) in the forest.

^[07] Pali: āraññkena... Bhikkhunā saṃghagatena saughe viharante sabrahmacārisu sagāravena bhavitabbaṃ sappatussena, "A bhikshu who practices forest dwelling, when he comes to live among the Sangha, should honor and respect his fellow practitioners of the holy life."

^[08] Chinese: neither unruly in laughter nor agitated and disruptive 不 調 笑 不 躁 擾. Pali: anuddhata, not restless; acapala, not agitated.

^[09] Chinese: animal talk 畜 生 論. Pali: tiracchāna-kathā, talk about animals; useless talk that obstructs cultivation. However, the corresponding passage in the Pali version reads: amukhararena bhavitabbaṃ avikiṇṇavācena, one should not be talkative and should not speak in a rambling manner.

^[10] Pali: there ca bhikkhū nānupakhajja nisīdissāmi nave ca bhikkhū na āsanena paṭibāhissāmi, one should not occupy the seats of elder bhikshus or drive newly ordained bhikshus from their seats.

^[11] Vinaya and Abhidharma 律 阿 毗 曇. Pali: abhivinaya, abhidhamma, referring to the profound meaning of the Vinaya and the Dharma; not the Abhidharma of the Abhidharma Pitaka.

^[12] Chinese: peaceful liberation 息 解 脫. Pali: santa-vimokka.

^[13] Chinese: apart from form 離 色. Pali: atikkamma rūpe, transcending material form.

^[14] Chinese: up to and including the formless concentrations 乃 至 無 色 定. Pali: āruppā tattha yogo karaṇīyo, cultivation of the formless attainments.

^[15] Chinese: village-dwelling bhikshu 人 間 毗 丘. Pali: gāmantavihārin, a bhikshu who lives in villages.

^[01] Parallel in Pali: M.97. Dhānañjāni-suttam.

^[02] Đà-nhiên 陀 然. Pāli: Dhānañjāna (also written Dhanañjāni).

^[03] Pāli: Taṇḍulapālidvārāya Dhānañjāni nāma brahmaṇo atthi, “At Taṇḍulapālidvāra there is a brahmin named Dhānañjāni”; it does not state that he was an old friend.

^[04] Chinese: deceiving and defrauding 欺 誑. Pāli: rājānaṃ nissāya brāhmaṇagahapatike vilumpati, “Relying on the king’s power, he plunders brahmins and householders.”

^[05] The Pāli adds this detail: His former wife was faithful and came from a faithful family (saddhā saddhākulā ātītā), whereas his later wife was not.

^[06] Chinese: harshly oppressing the inhabitants 苦 治 居 民. Pāli: tena kho pana samayena Dhanañjāni brāhmaṇo bahinagare gāvo goṭṭhe dohapeti, “At that time, the brahmin Dhanañjāni was having cows milked in a cowshed outside the city.”

^[07] Chinese: golden ablution vessel 金 澡 罐. The Pāli merely says that he invited him to drink milk.

^[08] Chinese: son of good family 族 姓 子. Pāli: kulaputta, a young man of good family, or a good man, one belonging to any of the four classes.

^[09] Chinese: in accordance with the Dharma, karma, and merit 如 法 如 業 如 功 德. Pāli: Sahetukā dhammikā kammantā: lawful occupations that have a cause.

^[10] The Pāli text does not give the wife’s name. In the Pāli version, this infatuation is related by the bhikkhu from whom Venerable Sāriputta inquired about the news; it is not a confession by Dhānañjāni himself.

^[11] Southern Mountain 南 山. Pāli: Dakkhiṇagiri, a mountain south of Rājagṛha.

^[12] A siṃsapa grove; see the notes above. The Northern Village of Southern Mountain and the Thi-nhiếp-hòa Grove: these place names are unidentified.

^[13] Brahmā’s abode 梵 室, or Brahmā-abiding 梵 住; Pāli: Brahmavihāra, a life possessing the qualities of Brahmā, or dwelling together with Brahmā. The Pāli text reads: Brahmāṇaṃ... Sahavyatāya maggaṃ desessāmi, “I shall teach the path leading to companionship with Brahmā.”

^[14] Chinese: intelligent wisdom, swift wisdom, agile wisdom, keen wisdom, vast wisdom, profound wisdom, wisdom of deliverance, lucid and penetrating wisdom, and eloquent wisdom 聰 慧 速 慧 捷 慧 利 慧 廣 慧 深 慧 出 要 慧 明 達 慧 辯 才 慧.

The Pāli version here does not describe the characteristics of Venerable Sāriputta’s wisdom, but a corresponding passage may be found at M.iii, p. 25: Paṇḍito (learned wisdom), mahāpānno (great wisdom), javanapānno (swift wisdom), tikkhapānno (keen wisdom), nibbedhikapānno (penetrating wisdom).

^[15] Chinese: knowing the Dharma in accordance with the Dharma 知 法 如 法; this expression frequently occurs in this Chinese translation, while the Pāli equivalent is generally dhamma-anudhamma, the Dharma and what accords with the Dharma, namely the factors dependent upon the Dharma. The Pāli equivalent of this passage is: (...) sati uttarikaraṇīye hine Brahmaloke patiṭṭhāpetvā ..., “While there was a still higher attainment to be realized, he instead established him in the inferior Brahmā realm...”

^[01] Corresponding Pāli: M.143, Ānathapiṇḍikovāda-sutta. Separate translation No. 125 (51.8), Ekottarika Āgama 49, “Chapter on the Extraordinary, Sūtra No. 8” (Taishō 2, p. 819).

^[02] The country of Śrāvastī, the Jeta Grove, Anāthapiṇḍika’s Park 舍 衛 國 勝 林 給 孤 獨 園. Pāli: Sāvatthiyaṃ Jetavane Anāthapiṇḍikassa ārame.

^[03] The householder Anāthapiṇḍika 長 者 給 孤 獨; Pāli: Ānathapiṇḍika, the great wealthy merchant who built a monastery in the Jeta Grove (Jetavana) and offered it to the Buddha.

^[04] Asura, gandharva, and rākṣasa 阿 修 羅, 犍 塔 惒, 羅 刹. Pāli: asura, gandhabba, rakkhasa.

^[05] The content of the following discourse is not identical to that of the corresponding Pāli version.

^[06] Wrong intention 邪 志, that is, wrong thought, the opposite of right thought in the Noble Eightfold Path.

^[07] In the Pāli version, after Sāriputta departed, the householder Anāthapiṇḍika passed away.

^[08] From this point onward, corresponding material is found in the Pāli Vinaya Piṭaka.

^[09] Community 眾, that is, the Sangha; Pāli: saṃgha.

^[10] Chinese: Thành-tức Gate 城 息 門; Pāli: Sivakadvāra.

^[11] In the cited Pāli text, a yakkha named Sīvaka.

^[12] Honey vessel 蜜 (密) 器.

^[13] Sudatta 須 達 多. The previously cited Pāli Vinaya records that, as soon as the Buddha saw the householder, he immediately called him by name: “Sudatta, come here, Sudatta.” This delighted him.

^[14] Anāthapiṇḍika 給 孤 獨. Pāli: Anāthapiṇḍika.

^[15] These details pertain to the Vinaya Piṭaka. The Pāli Vinaya and the Chinese version differ.

^[16] Prince Jeta 勝 童 子. Vin.ii.154ff. Jetakomara, a son of King Pasenadi (Prasenajit), was later killed by King Vidūḍabha, his younger half-brother, because he refused to take part in the war to massacre the Śākya clan. Other familiar transcriptions are Prince Kỳ-đà 衹 陀 太 子 and Thê-đa 逝 多.

^[17] The previously cited Vin.ii likewise does not specify what type of currency it was.

^[18] Chinese: place of great adjudication 大 決 斷 處.

^[20] Chinese: great house 大 屋, that is, Pāli: vihāra (monastery).

^[21] Chinese: câu-hi 拘 絺, that is, Pāli: koṭṭhaka, denoting a storeroom, chamber, or enclosed room.

^[22] Chinese: food to be bitten and food to be held in the mouth until dissolved 食 噉 含 消, referring to foods that must be bitten and those held in the mouth to dissolve.

^[23] See note 14 to Sūtra No. 27.

^[24] These are probably the four factors of stream-entry: 1/ Associating with good persons, 2/ Hearing the true Dharma, 3/ Wise attention, 4/ Practicing the Dharma in accordance with the Dharma. Venerable Sāriputta elaborated these into ten, as in the sūtra: 1/ Faith, 2/ Precepts, 3/ Great learning, 4/ Generosity, 5/ Wholesome wisdom, 6/ Right view, 7/ Right knowledge, 8/ Right liberation, 9/ Right deliverance, 10/ Right knowledge. For the four “factors of entering the stream,” see Saṃyukta Āgama 30, Taishō 30, p. 843.