中阿含經

7. CHAPTER ON KING DĪRGHĀYU

73. DISCOURSE ON THE DEVAS^[1]

Thus have I heard:

At one time, the Buddha was journeying through Ceti, staying in the Waterbank Grove^[02].

At that time, the Buddha addressed the bhikkhus:

“Long ago, before I attained the unsurpassed, true and perfect awakening, I thought: ‘How might I obtain light and, by means of that light, see visible forms? In this way, my knowledge and vision would become exceedingly clear and pure.’ For the sake of attaining such exceedingly clear and pure knowledge and vision, I dwelt alone in a secluded place, with an heedful mind, practicing diligently. Because I dwelt alone in a secluded place, with an heedful mind, practicing diligently, I attained light and immediately saw visible forms. Yet I had not assembled with those devas, exchanged greetings with them, engaged in discussion with them, or conversed with them.

“I then thought: ‘How might I obtain light and, by means of that light, see visible forms, assemble with those devas, exchange greetings with them, engage in discussion with them, and converse with them? In this way, my knowledge and vision would become exceedingly clear and pure.’ For the sake of attaining such exceedingly clear and pure knowledge and vision, I dwelt alone in a secluded place, with an heedful mind, practicing diligently.

Because I dwelt alone in a secluded place, with an heedful mind, practicing diligently, I attained light and immediately saw visible forms; I assembled with those devas, exchanged greetings with them, engaged in discussion with them, and conversed with them. Yet I did not know what clans those devas belonged to, what their names were, or how they had been born.

“I then thought: ‘How might I obtain light and, by means of that light, see visible forms, assemble with those devas, exchange greetings with them, engage in discussion with them, converse with them, and also know that those devas belonged to such clans, bore such names, and had been born in such ways? In this way, my knowledge and vision would become exceedingly clear and pure.’ For the sake of attaining such exceedingly clear and pure knowledge and vision, I dwelt alone in a secluded place, with an heedful mind, practicing diligently.

Because I dwelt alone in a secluded place and practiced diligently, I immediately attained light; I assembled with those devas, exchanged greetings with them, engaged in discussion with them, conversed with them, and also knew their clans, their personal names, and how they had been born. Yet I did not know what food those devas consumed or how they experienced suffering and pleasure.

“I then thought: ‘How might I obtain light and, by means of that light, see visible forms, assemble with the devas, exchange greetings with them, engage in discussion with them, converse with them, know that those devas belonged to such clans, bore such names, and had been born in such ways, and also know what food they consumed and how they experienced suffering and pleasure? In this way, my knowledge and vision would become exceedingly clear and pure.’ For the sake of attaining such exceedingly clear and pure knowledge and vision, I dwelt alone in a secluded place, with an heedful mind, practicing diligently.

Because I dwelt alone in a secluded place, with an heedful mind, practicing diligently, I attained light and immediately saw visible forms; I assembled with the devas, exchanged greetings with them, engaged in discussion with them, and conversed with them. I also knew that those devas belonged to such clans, bore such names, and had been born in such ways; and I knew what food they consumed and how they experienced suffering and pleasure.

Yet I did not know the length of those devas’ lives, how long they remained, or how their lives came to an end.

“I then thought: ‘How might I obtain light and, by means of that light, see visible forms, assemble with the devas, exchange greetings with them, engage in discussion with them, converse with them, know that those devas belonged to such clans, bore such names, and had been born in such ways, know what food they consumed and how they experienced suffering and pleasure, and also know the length of their lives, how long they remained, and how their lives came to an end?

In this way, my knowledge and vision would become exceedingly clear and pure.’ For the sake of attaining such exceedingly clear and pure knowledge and vision, I dwelt alone in a secluded place, with an heedful mind, practicing diligently. Because I dwelt alone in a secluded place, with an heedful mind, practicing diligently, I attained light and immediately saw visible forms; I assembled with the devas, exchanged greetings with them, engaged in discussion with them, and conversed with them.

I also knew that those devas belonged to such clans, bore such names, and had been born in such ways; I knew what food they consumed and how they experienced suffering and pleasure; and I also knew the length of their lives, how long they remained, and how their lives came to an end. Yet I did not know what karma those devas had created or how, after dying in one place, they were born in another.

“I then thought: ‘How might I obtain light and, by means of that light, see visible forms, assemble with those devas, exchange greetings with them, engage in discussion with them, converse with them, know that those devas belonged to such clans, bore such names, and had been born in such ways, know what food they consumed and how they experienced suffering and pleasure, know the length of their lives, how long they remained, and how their lives came to an end, and also know what karma they had created and how, after dying in one place, they were born in another?

In this way, my knowledge and vision would become exceedingly clear and pure.’ For the sake of attaining such exceedingly clear and pure knowledge and vision, I dwelt alone in a secluded place, with an heedful mind, practicing diligently. Because I dwelt alone in a secluded place, with an heedful mind, practicing diligently, I attained light and immediately saw visible forms; I assembled with those devas, exchanged greetings with them, engaged in discussion with them, and conversed with them.

I knew that those devas belonged to such clans, bore such names, and had been born in such ways; I knew what food they consumed and how they experienced suffering and pleasure; I knew the length of their lives, how long they remained, and how their lives came to an end; and I also knew what karma they had created and how, after dying in one place, they were born in another. Yet I did not know in which heavenly realms those devas dwelt.

“I then thought: ‘How might I obtain light and, by means of that light, see visible forms, assemble with the devas, exchange greetings with them, engage in discussion with them, converse with them, know that those devas belonged to such clans, bore such names, and had been born in such ways, know what food they consumed and how they experienced suffering and pleasure, know the length of their lives, how long they remained, and how their lives came to an end, know what karma they had created and how, after dying in one place, they were born in another, and also know the heavenly realms in which those devas dwelt?

In this way, my knowledge and vision would become exceedingly clear and pure.’ For the sake of attaining such exceedingly clear and pure knowledge and vision, I dwelt alone in a secluded place, with an heedful mind, practicing diligently. Because I dwelt alone in a secluded place, with an heedful mind, practicing diligently, I attained light and immediately saw visible forms; I assembled with those devas, exchanged greetings with them, engaged in discussion with them, and conversed with them.

I knew that those devas belonged to such clans, bore such names, and had been born in such ways; I knew what food they consumed and how they experienced suffering and pleasure; I knew the length of their lives, how long they remained, and how their lives came to an end; I knew what karma they had created and how, after dying in one place, they were born in another; and I also knew the heavenly realms in which those devas dwelt.

Yet I did not know whether I had previously been born in those realms or had never been born in them.”

“Again I thought: ‘How might I obtain light, and by means of that light see forms; assemble with those devas, exchange greetings with them, converse and respond with them; know that those devas have such-and-such clans, such-and-such names, and such-and-such births; know that those devas eat in such a manner and experience pleasure and pain in such a manner; know that those devas have such lifespans, abide for such lengths of time, and come to the end of their lives in such a manner; know that those devas performed such karma, died in one place, and were born in another in such a manner; know that those devas dwell in those heavenly realms; and also know whether or not I had previously been born in those heavenly realms?

Thus, my knowledge and vision would become exceedingly pure.’ For the sake of attaining this exceedingly pure knowledge and vision, I dwelt alone in a remote place, heedful in mind and diligent in practice. Because I dwelt alone in a remote place, heedful in mind and diligent in practice, I obtained light. I then saw forms; assembled with those devas, exchanged greetings with them, conversed and responded with them; knew that those devas had such-and-such clans, such-and-such names, and such-and-such births; knew that those devas ate in such a manner and experienced pleasure and pain in such a manner; knew that those devas had such lifespans, abided for such lengths of time, and came to the end of their lives in such a manner;

knew that those devas performed such karma, died in one place, and were born in another in such a manner; knew that those devas dwelt in those heavenly realms; and also knew that I had previously been born in those heavenly realms.

“If I had not rightly known these eight aspects^[03], I could not have declared with certainty, nor could I have known, that I had attained the unsurpassed, right, and true path of awakening. I could not have transcended the devas, Māra, Brahmā, śramaṇas, and brahmins in this world. Nor could I have attained liberation through the various liberations. I would not yet have abandoned all delusions, nor known as it truly is: ‘Birth has been ended, the holy life has been established, what had to be done has been accomplished, and there will be no further rebirth.’

“When I rightly knew these eight aspects, only then could I declare with certainty and know that I had attained the unsurpassed, right, and true path of awakening and had transcended the devas, Māra, Brahmā, śramaṇas, and brahmins. I also realized liberation through the various liberations. My mind had left all delusions far behind, and I knew as it truly is: ‘Birth has been ended, the holy life has been established, what had to be done has been accomplished, and there will be no further rebirth.’”

Thus spoke the Buddha. Having heard what the Buddha taught, the bhikṣus rejoiced and respectfully practiced accordingly.

Notes:

^[01] Chinese edition, fascicle 18. Corresponds to Pāli A. 8.64, Gayā.

^[02] Chi-đề-sấu, Thủy chử lâm 枝提瘦水渚林. Pāli edition: gayāyaṃ viharati gayāsīse, dwelling in the village of Gayā on Mount Gayāsīsa.

^[03] Eight aspects 八行. Pāli: aṭṭhaparivaṭṭaṃ adhidevañaṇadassanaṃ, the threefold knowledge concerning the devas in eight modes of progression.

74. DISCOURSE ON THE EIGHT RECOLLECTIONS^[1]

Thus have I heard.

At one time, the Buddha was traveling through the land of Bà-kì-sấu, dwelling in the Cloth Forest on Mount Ngạc, in the Deer Park^[03].

At that time, Venerable A-na-luật-đà was staying at Chi-đề-sấu, in the Waterside Forest^[04]. While in a quiet place, seated in meditation and reflecting, Venerable A-na-luật-đà thought: “The path is attained through having few desires, not through having many desires. The path is attained through contentment, not through insatiability. The path is attained through seclusion, not through delighting in gatherings, living amid gatherings, or associating in gatherings. The path is attained through diligence, not through indolence. The path is attained through right mindfulness, not through wrong mindfulness. The path is attained through mental concentration, not through a distracted mind. The path is attained through wisdom, not through ignorance.”

Then the Blessed One, through his knowledge of others’ minds, knew what Venerable A-na-luật-đà was recollecting, considering, and practicing. Having known this, the Blessed One entered a concentration of such a form^[05]. By means of that concentration, in the brief time it takes a strong man to bend or extend his arm, the Blessed One disappeared from Bà-kì-sấu—from the Cloth Forest on Mount Ngạc, in the Deer Park—and appeared before Venerable A-na-luật-đà at Chi-đề-sấu. The Blessed One then emerged from concentration and praised Venerable A-na-luật-đà, saying:

“Excellent! Excellent, A-na-luật-đà! While in a quiet place, seated in meditation and reflecting, you thought: ‘The path is attained through having few desires, not through having many desires. The path is attained through contentment, not through insatiability. The path is attained through seclusion, not through delighting in gatherings, living amid gatherings, or associating in gatherings. The path is attained through diligence, not through indolence. The path is attained through right mindfulness, not through wrong mindfulness. The path is attained through mental concentration, not through a distracted mind. The path is attained through wisdom, not through ignorance.’

“A-na-luật-đà, listen to the Tathāgata and receive in addition the eighth reflection of a great person^[06]. Having received it, reflect thus: ‘The path is attained through freedom from conceptual proliferation^[07], delight in freedom from conceptual proliferation, and the practice of freedom from conceptual proliferation—not through conceptual proliferation, delight in conceptual proliferation, or the practice of conceptual proliferation.’

“A-na-luật-đà, if you accomplish these eight reflections of a great person, you will certainly be able to become secluded from sensual desire and secluded from evil and unwholesome states, and ultimately attain and abide in the Fourth Jhāna.

“A-na-luật-đà, if you accomplish these eight reflections of a great person and also attain these four higher states of mind, dwelling happily here and now, easily and without difficulty, then it will be like a king or great minister who possesses a fine chest filled with various beautiful garments: whenever he wishes to dress in the morning, he takes out a garment and puts it on; whenever he wishes to dress at noon or in the evening, he takes one out and puts it on, freely and at will. So too, A-na-luật-đà, you will regard a robe made from discarded rags as the finest garment; your mind will be free from desire, and you will dwell established in this practice.

“A-na-luật-đà, if you accomplish these eight reflections of a great person and also attain these four higher states of mind, dwelling happily here and now, easily and without difficulty, then it will be like a king or royal minister who has a cook prepare delicious and exquisite foods. So too, A-na-luật-đà, you will always live on almsfood as your sole food; your mind will be free from desire, and you will dwell established in this practice.

“A-na-luật-đà, if you accomplish these eight reflections of a great person and also attain these four higher states of mind, dwelling happily here and now, easily and without difficulty, then it will be like a king or royal minister who possesses a fine house, a pavilion, or a palace. So too, A-na-luật-đà, sitting beneath a tree, you will regard seclusion and stillness as the finest dwelling; your mind will be free from desire, and you will dwell established in this practice.”

“Anuruddha, if you fulfill these eight reflections of a Great Man and also attain these four higher states of mind, dwelling happily here and now, obtaining them easily and without difficulty, then, just as a king or royal minister has a fine bed spread with blankets, mattresses, and cushions, covered with brocade, fine gauze, silk, and sāṭaka cloth, with pillows at both ends and a precious antelope-skin rug^[08], so too, Anuruddha, a seat spread with grass or leaves will be for you the finest seat. Your mind will be free from desire, and you will dwell abiding in this practice of tranquility.

“Anuruddha, if you fulfill these eight reflections of a Great Man and also attain these four higher states of mind, dwelling happily here and now, obtaining them easily and without difficulty, then likewise, if you abide in the east, you will certainly be at ease, free from calamity and suffering. If you abide in the west, south, or north, you will certainly be at ease, free from calamity and suffering.

“Anuruddha, if you fulfill these eight reflections of a Great Man and also attain these four higher states of mind, dwelling happily here and now, obtaining them easily and without difficulty, then as for the wholesome qualities in which you have become established, I do not speak of their remaining unchanged, much less of their declining. Your wholesome qualities will increase day and night and will not decline.

“Anuruddha, if you fulfill these eight reflections of a Great Man and also attain these four higher states of mind, dwelling happily here and now, obtaining them easily and without difficulty, then of two fruits you will certainly attain one: either you will attain ultimate knowledge in this very life, or, if a residue of clinging remains, you will attain the state of a non-returner.

“Anuruddha, you should fulfill these eight reflections of a Great Man and also attain these four higher states of mind, dwelling happily here and now, obtaining them easily and without difficulty. Only then should you spend the rainy-season retreat at Chi-đề-sấu, in the Thủy chử Forest.”

The Blessed One then taught the Dharma to Venerable Anuruddha, inspiring ardent aspiration in him and bringing him joy. After teaching the Dharma through innumerable skillful means, inspiring ardent aspiration in him and bringing him joy, the Blessed One entered meditative concentration. In an instant, just as a strong man might extend his bent arm or bend his extended arm, the Blessed One vanished from Chi-đề-sấu in the Thủy chử Forest and appeared at Bà-kì-sấu, on Mount Ngạc in the Bố Forest, within the Deer Park.

At that time Venerable Ānanda stood attending the Buddha with a fan. The Buddha emerged from concentration, turned to Ānanda, and said:

“Ānanda, if any bhikkhus have come to Mount Ngạc in the Bố Forest, within the Deer Park, tell them all to assemble in the lecture hall. When they have assembled there, return and inform me.”

Venerable Ānanda obeyed the Buddha, bowed his head at the Buddha’s feet, and went forth to announce: “The Blessed One has instructed that all bhikkhus who have come to Mount Ngạc in the Bố Forest, within the Deer Park, assemble in the lecture hall.”

After the bhikkhus had assembled in the lecture hall, Venerable Ānanda returned to the Buddha, bowed his head at the Buddha’s feet, stood to one side, and said:

“Blessed One, all the bhikkhus who have come to Mount Ngạc in the Bố Forest, within the Deer Park, have assembled in the lecture hall. May the Blessed One know that the time has now come.”

The Blessed One then went to the lecture hall, prepared his seat before the assembly of bhikkhus, and said:

“Bhikkhus, I shall teach you the eight reflections of a Great Man. Listen carefully, contemplate them well, and remember them.”

The bhikkhus respectfully listened. The Blessed One said:

“These are the eight reflections of a Great Man:

1. The Path is attained through freedom from desire, not through having desires.

2. The Path is attained through contentment, not through insatiability.

3. The Path is attained through seclusion, not through delighting in gatherings, dwelling amid gatherings, or associating in gatherings.

4. The Path is attained through diligence, not through indolence.

5. The Path is attained through right mindfulness, not through wrong mindfulness.

6. The Path is attained through a concentrated mind, not through a distracted mind.

7. The Path is attained through wisdom, not through delusion.

8. The Path is attained through freedom from conceptual proliferation, delight in freedom from conceptual proliferation, and the practice of freedom from conceptual proliferation—not through conceptual proliferation, delight in conceptual proliferation, or the practice of conceptual proliferation.

“How is the Path attained through freedom from desire and not through having desires? A bhikkhu attains freedom from desire and knows for himself that he has attained freedom from desire, yet does not reveal to others that he is free from desire. He attains contentment, seclusion, diligence, right mindfulness, concentration of mind, wisdom, and freedom from conceptual proliferation. He knows for himself that he has attained freedom from conceptual proliferation, yet does not wish to reveal to others that he is free from desire. This is called the Path attained through freedom from desire and not through having desires.

“How is the Path attained through contentment and not through insatiability? A bhikkhu practices contentment: his robe is sufficient to cover his body, and his food is sufficient to sustain it. This is the Path attained through contentment and not through insatiability.

“How is the Path attained through seclusion and not through delighting in gatherings, dwelling amid gatherings, or associating in gatherings? A bhikkhu practices the conduct of seclusion. He practices the two forms of seclusion: bodily seclusion and mental seclusion. This is the Path attained through seclusion and not through delighting in gatherings, dwelling amid gatherings, or associating in gatherings.

“How is the Path attained through diligence and not through indolence? A bhikkhu constantly practices diligence, abandons evil and unwholesome qualities, and cultivates wholesome qualities. He continually arouses his resolve, remains single-minded and steadfast, and never relinquishes his efforts for the sake of the roots of goodness. This is called the Path attained through diligence and not through indolence.

“How is the Path attained through right mindfulness and not through wrong mindfulness? A bhikkhu contemplates the body internally as body, feelings internally as feelings, mind internally as mind, and dharmas internally as dharmas. This is called the Path attained through right mindfulness and not through wrong mindfulness.

“How is the Path attained through a concentrated mind and not through a distracted mind? A bhikkhu, secluded from sensual desire and secluded from evil and unwholesome qualities, attains, fulfills, and abides in the Fourth Dhyāna. This is called the Path attained through a concentrated mind and not through a distracted mind.

“How is the Path attained through wisdom and not through delusion? A bhikkhu cultivates the practice of wisdom, contemplating the arising and passing away of dharmas. He attains knowledge in accordance with reality, the noble wisdom that is lucid and penetrating, clearly discerning so as rightly to bring suffering to an end. This is called the Path attained through wisdom and not through delusion.

“How is the Path attained through freedom from conceptual proliferation, delight in freedom from conceptual proliferation, and the practice of freedom from conceptual proliferation—not through conceptual proliferation, delight in conceptual proliferation, or the practice of conceptual proliferation? A bhikkhu’s mind continually brings conceptual proliferation to cessation; he dwells in peace and happiness in nirvana without remainder.

His mind continually abides in happiness, joy, and liberation. This is called the Path attained through freedom from conceptual proliferation, delight in freedom from conceptual proliferation, and the practice of freedom from conceptual proliferation—not through conceptual proliferation, delight in conceptual proliferation, or the practice of conceptual proliferation.”

“Bhikkhus, the bhikkhu Anuruddha had fulfilled these eight thoughts of a Great Man, and only afterward did he enter the rains retreat among the Cetīs, in the Waterbank Forest. I have spoken of these matters. Dwelling alone in a remote and secluded place, he was heedful and practiced diligently.

While dwelling alone in a remote and secluded place, heedful and practicing diligently, he attained the ultimate goal for the sake of which a good son shaves off his hair and beard, dons the kasaya robe, and, with resolute faith, leaves the household life for homelessness and goes forth to train in the Way. Seeking only to attain the unsurpassed holy life in this very life, he directly knew, awakened to, personally realized, accomplished, and abided in it, knowing in accordance with reality: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’”

At that very moment, the Venerable Anuruddha attained arhatship and right liberation of mind, becoming worthy of the status of a most honored elder. He then spoke this verse:

The unsurpassed Teacher of the world,

Knowing from afar what I contemplated,

With body and mind rightly concentrated,

Traveling through space, suddenly came here.

Knowing this thought within my mind,

He taught a Dharma that surpassed it further.

The Buddhas are free from conceptual proliferation;

All conceptual proliferation has been left far behind.

Having understood the Tathagata’s Dharma,

I delight in dwelling in the true Dharma.

Then I directly realized samadhi,

And attained the Buddha’s Dharma.

I do not delight in death,

Nor do I wish for birth;

Awaiting the proper time, as appropriate,

I remain steadfast in mindfulness and right knowledge.

At Vesālī, dwelling in the forest,

There my life will come to an end;

There, beneath a bamboo thicket,

I shall enter nirvana without remainder.

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

Notes:

^[01] Pāli parallel: A.8.30, Anuruddha. Separate Chinese translations: No. 46 and No. 125 (43.6).

^[02] Bà-kì-sấu 婆 奇 瘦. Pāli: Bhaggesu, among the Bhaggas.

^[03] Ngạc sơn Bố lâm Lộc dã viên 鱷 山 怖 林 鹿 野 園. Pāli: Suṃsumāragire bhesakāḷāvane migadāye, on Crocodile Mountain, in the Frightful Forest, at the Deer Park.

^[04] Chi-đề-sấu Thủy chử lâm 枝 提 瘦 水 渚 林. Pāli: Cetīsu Pācīnavaṃsadāye, among the Cetīs, in the Eastern Bamboo Forest. No. 125 (42.6): The Venerable was staying at the place where four Buddhas had dwelt. No. 46: The Buddha was on Mục Mountain, beneath a Cầu-sư tree.

^[05] Như kỳ tượng định 如 其 像 定. Pāli: tathārūpaṃ samādhi.

^[06] Đại nhân chi niệm 大 人 之 念. Pāli: mahāpurisavitakka.

^[07] Chinese: đạo tùng bất hý... đắc. Pāli: nippapañcārāmassāyaṃ dhammo, this is the Dharma of one who does not delight in conceptual proliferation.

^[08] In the Chinese text: gia-lăng-già-ba-hòa-la ba-giá-tất-đa-la-na. Pāli: kadalimigapavara-paccattharaṇo.

75. DISCOURSE ON THE PATH TO PURITY AND THE IMMOVABLE^[1]

Thus have I heard:

At one time, the Buddha was journeying among the Kurus and was staying at Kammāsadhamma, a town of the Kurus.^[02]

At that time, the Blessed One addressed the bhikkhus:

“Sense desires are impermanent, false, and deceptive.^[03] Being deceptive phenomena, they are illusory, deluding, and foolish.^[04] Whether they are sense desires of this life or sense desires of a future life,^[05] all are Māra’s domain and Māra’s bait. Because of them, immeasurable evil and unwholesome states arise—covetousness,^[06] anger, and contention^[07]—creating obstacles to the training of a noble disciple.

“A learned noble disciple should contemplate thus: ‘The Blessed One has said that sense desires are impermanent, false, deceptive, illusory, deluding, and foolish. Whether they are sense desires of this life or sense desires of a future life, whether forms of this life or forms of a future life, all are Māra’s domain and Māra’s bait. Because of them, immeasurable evil and unwholesome states—covetousness, anger, and contention—arise in the mind, creating obstacles to the training of a noble disciple.’

“Then he may think thus: ‘I may attain the great mind, accomplish and abide in it, overcome the world, and gather and hold that mind. If I attain the great mind, accomplish and abide in it, overcome the world, and gather and hold that mind, then such a mind will not give rise to immeasurable evil and unwholesome states—covetousness, anger, and contention—that create obstacles to the training of a noble disciple.’

“By this practice and this training, cultivating in this way so that it grows and expands, his mind becomes clear and purified with regard to that state. After his mind has become clear and purified with regard to that state, the bhikkhu either thereby enters the immovable attainment,^[08] or is liberated through wisdom.^[09] Later, when his body breaks up and his life ends, because of that previously established mental disposition,^[10] he will certainly attain the immovable. This is called the first exposition of the Path to Purity and the Immovable.^[11]

“Furthermore, a learned noble disciple should contemplate thus: ‘Whatever forms there are, all those forms consist of the four great elements and what is derived from the four great elements. Those four great elements are impermanent phenomena, subject to suffering and cessation.’ By this practice and this training, cultivating in this way so that it grows and expands, his mind becomes clear and purified with regard to that state.

After his mind has become clear and purified with regard to that state, the bhikkhu either thereby enters the immovable attainment, or is liberated through wisdom. Later, when his body breaks up and his life ends, because of that previously established mental disposition, he will certainly attain the immovable. This is called the second exposition of the Path to Purity and the Immovable.

“Furthermore, a learned noble disciple should contemplate thus: ‘Whether they are sense desires of this life or sense desires of a future life, forms of this life or forms of a future life, perceptions of sense desire in this life or perceptions of sense desire in a future life, perceptions of form in this life or perceptions of form in a future life—all such perceptions are impermanent phenomena, subject to suffering and cessation.’ By this practice and this training, cultivating in this way so that it grows and expands, his mind becomes clear and purified with regard to that state.

After his mind has become clear and purified with regard to that state, the bhikkhu either thereby enters the immovable attainment, or is liberated through wisdom. Later, when his body breaks up and his life ends, because of that previously established mental disposition, he will certainly attain the immovable. This is called the third exposition of the Path to Purity and the Immovable.

“Furthermore, a learned noble disciple should contemplate thus: ‘Whether they are perceptions of sense desire in this life or perceptions of sense desire in a future life, perceptions of form in this life or perceptions of form in a future life, or perceptions of the immovable—all perceptions are impermanent phenomena, subject to suffering and cessation.’ He then attains the perception of the sphere of nothingness. By this practice and this training, cultivating in this way so that it grows and expands, his mind becomes clear and purified with regard to that state.

After his mind has become clear and purified with regard to that state, the bhikkhu either thereby enters the immovable attainment, or is liberated through wisdom. Later, when his body breaks up and his life ends, because of that previously established mental disposition, he will certainly attain the immovable. This is called the first exposition of the Path to Purity and the Sphere of Nothingness.^[12]

“Furthermore, a learned noble disciple should contemplate thus: ‘This world is empty; spirits are empty; what belongs to spirits is empty; there is nothing permanent, nothing everlasting, nothing enduring, and nothing unchanging.’ Practicing thus, training thus, and cultivating and developing thus, his mind becomes clear and purified with regard to that state. After his mind has become clear and purified with regard to that state, the bhikkhu either thereby enters the sphere of nothingness, or is liberated through wisdom. Later, when his body breaks up and his life ends, because of that previously established mental disposition, he will certainly attain the sphere of nothingness. This is the second case called the Path to Purity and the Sphere of Nothingness.”

“Furthermore, a well-learned noble disciple should contemplate thus: ‘I have not been created for the sake of another, nor have I been created for my own sake^[13].’ As he practices thus, trains thus, cultivates and develops thus, his mind becomes serene with regard to that sphere. After his mind has become serene with regard to that sphere, that bhikkhu either attains the sphere of nothingness on that basis or is liberated through wisdom. Later, when his body breaks up and his life ends, owing to that already-established mental disposition, he will certainly reach the sphere of nothingness. This is the third case, called the path of purification leading to the sphere of nothingness.

“Furthermore, a well-learned noble disciple should contemplate thus: ‘Whether they are sensual desires of this life or sensual desires of a future life; whether they are forms of this life or forms of a future life; whether they are perceptions of sensual desire in this life or perceptions of sensual desire in a future life; whether they are perceptions of form in this life or perceptions of form in a future life; and whether they are perceptions of the imperturbable or perceptions of the sphere of nothingness—all these perceptions are impermanent phenomena, suffering, and subject to cessation.’ He then attains the state of non-perception.

As he practices thus, trains thus, cultivates and develops thus, his mind becomes serene with regard to that sphere. After his mind has become serene with regard to that sphere, that bhikkhu either attains non-perception on that basis or is liberated through wisdom. Later, when his body breaks up and his life ends, owing to that already-established mental disposition, he will certainly reach the sphere of non-perception.

This explains the path of concentration leading to non-perception^[14].”

At that time, Venerable Ānanda was standing beside the Buddha, attending upon him while holding a fan. Facing the Buddha, the Venerable One said:

“Blessed One, suppose a bhikkhu practices thus: ‘There is no self; there is nothing belonging to self. I shall not exist; what belongs to me shall not exist. Whatever existed formerly is thereby relinquished entirely.’ Blessed One, if that bhikkhu practices thus, does he attain ultimate nirvana?”

The Buddha said:

“Ānanda, that is not certain. Some attain it, while others do not.”

Venerable Ānanda again asked:

“Blessed One, how does that bhikkhu practice so that he does not attain nirvana?”

The Blessed One replied:

“Ānanda, a bhikkhu practices thus: ‘There is no self; there is nothing belonging to self. I shall not exist; what belongs to me shall not exist. Whatever existed formerly is thereby relinquished entirely.’ Yet, Ānanda, if that bhikkhu delights in that relinquishment, clings to that relinquishment, and abides in that relinquishment, such a bhikkhu certainly does not attain nirvana.”

Venerable Ānanda said:

“Blessed One, if a bhikkhu has something to which he clings, does he not attain nirvana?”

The Blessed One replied:

“Ānanda, if a bhikkhu has something to which he clings, he certainly does not attain nirvana.”

Venerable Ānanda said:

“Blessed One, by what is that bhikkhu held through clinging?”

The Blessed One replied:

“Ānanda, the residual existence within that conditioned formation^[15] is the sphere of neither-perception-nor-non-perception, the foremost of all states of existence, to which that bhikkhu clings.”

Venerable Ānanda said:

“Blessed One, does that bhikkhu still cling to any other conditioned formation?”

The Blessed One replied:

“Indeed, that bhikkhu still clings to another conditioned formation.”

Venerable Ānanda said:

“Blessed One, how must a bhikkhu practice so that he will certainly attain nirvana?”

The Blessed One replied:

“Ānanda, a bhikkhu practices thus: ‘There is no self; there is nothing belonging to self. I shall not exist; what belongs to me shall not exist. Whatever existed formerly is thereby relinquished entirely.’ And, Ānanda, if that bhikkhu does not delight in that relinquishment, does not cling to that relinquishment, and does not abide in that relinquishment, then, Ānanda, a bhikkhu who practices thus will certainly attain nirvana.”

Venerable Ānanda asked:

“Blessed One, if a bhikkhu does not cling to anything whatsoever, will he certainly attain nirvana?”

The Blessed One replied:

“Ānanda, if a bhikkhu does not cling to anything whatsoever, he will certainly attain nirvana.”

Venerable Ānanda then joined his palms toward the Buddha and said:

“Blessed One, the Blessed One has taught the path of purification leading to the imperturbable, has taught the path of purification leading to the sphere of nothingness, has taught the path of purification leading to the sphere of non-perception, and has taught nirvana without remainder. Blessed One, what is the liberation of a noble one?”

The Blessed One replied:

“Ānanda, a well-learned noble disciple should contemplate thus: ‘Whether they are sensual desires of this life or sensual desires of a future life; whether they are forms of this life or forms of a future life; whether they are perceptions of sensual desire in this life or perceptions of sensual desire in a future life; whether they are perceptions of form in this life or perceptions of form in a future life; and whether they are perceptions of the imperturbable, perceptions of nothingness, or perceptions of non-perception—all these perceptions are impermanent phenomena, suffering, and subject to cessation. This is embodied existence^[16]. If there is embodied existence, there is birth, aging, illness, and death.

“Ānanda, if this Dharma is present, all of that is eradicated, with no remainder left and no recurrence allowed. Thus there is no birth, no aging, no illness, and no death.

“A noble one contemplates thus. If this is present, it is certainly the Dharma of liberation. If there is nirvana without remainder, it is called the Deathless^[17]. One who contemplates thus will certainly have the mind liberated from the taint of sensual desire, the mind liberated from the taint of existence, and the mind liberated from the taint of ignorance. Once liberated, he knows that he is liberated and knows in accordance with reality: ‘Birth has ended, the holy life has been established, what had to be done has been accomplished, and there will be no further rebirth.’

“Ānanda, I have now taught you the path of purification leading to the imperturbable, the path of purification leading to the sphere of nothingness, the path of purification leading to non-perception, nirvana without remainder, and the liberation of a noble one. Whatever a revered teacher, with a mind of great compassion, consideration, and sympathy, seeking the welfare and benefit, security and happiness of his disciples, ought to do, I have now done. You must apply yourselves. Go to an empty forest, beneath a tree, or to a quiet and secluded place; sit in meditation and contemplate. Do not be heedless, lest you later have cause for regret. This is my exhortation; this is my instruction.”

Thus spoke the Buddha. After hearing what the Buddha had taught, Venerable Ānanda and the bhikkhus rejoiced and respectfully put it into practice.

Notes:

^[01] Corresponds to Pāli M.106 Āneñjasappāya-suttam.

^[02] Kiếm-ma-sắt-đàm Câu-lâu. Pāli: Kammāsadhammaṃ nāma kurūnaṃ nigamo, in the town of Kammāsadhamma of the Kuru people. See note 3, Sutra No. 10.

^[03] Chinese: Sensual desires... false speech. Pāli: aniccā... Kāmā tucchā musā mosadhammā; sensual desires are empty, false, and delusive phenomena.

^[04] These are illusory words... foolishness. Pāli: mayākataṃ etaṃ... bālalāpanaṃ; this is the frivolous discourse of fools, fashioned through illusion.

^[05] Sensual desire and form. Pāli: kāmā, kāmasaññā: sensual desire and the perception of sensual desire.

^[06] Chinese: 增伺. Pāli: abhijjhā, covetousness, generally referring to craving for and looking enviously upon what belongs to others.

^[07] Quarrels and disputes 鬥諍. Pāli: āarambha, hot-tempered, prone to anger, and quarrelsome.

^[08] Entering the imperturbable 入不動. Pāli: āneñjaṃ samāpajjati, entering concentration in a state of imperturbability.

^[09] Liberated through wisdom 以慧為解. Pāli: paññāya adhimuccati, reaching a determination through wisdom. It may also be understood as determining liberation through wisdom.

^[10] Owing to the original mental disposition 因本意. Pāli: saṃvattanikaṃ viññaṇaṃ, consciousness that has been directed toward a destination.

^[11] The path of purification leading to the imperturbable 淨不動道. Pāli: āneñjasappayā paṭipadā, the practice that leads to the benefit of imperturbability.

^[12] The path conducive to the sphere of nothingness. Pāli: ākiñcaññāyatanasappayā paṭipadā, the practice leading to the benefit of the sphere of nothingness.

^[13] Neither for another... Nor for oneself is there anything to be done. Pāli: nāhaṃ kvacani kassaci kiñcanatasmiṃ, na mama kvacani kismiñci kiñcanaṃ natthī'ti, I do not exist anywhere, for anyone, in anything. What is mine does not exist anywhere, for anyone, in anything.

^[14] The path conducive to neither-perception-nor-non-perception. Pāli: nevasaññānāsaññāyatanasappayā paṭipadā, the practice leading to the benefit of the sphere of neither-perception-nor-non-perception.

^[15] In the course of practice, there is a remainder of existence; here, existence is that enumerated among the twelve links of dependent origination.

^[16] Personal existence, also called the self or the existing body, referring to taking the five skandhas as substantial and real. Pāli: sakkāya.

^[17] The deathless, also understood as immortality. Pāli: amata.
76. THE DISCOURSE AT UKKAṬṬHĀ^[1]

Thus have I heard:

At one time, the Buddha was traveling at Ukkaṭṭhā^[02], on the shore of Lake Gaṅgā. Then, late in the afternoon, a bhikkhu rose from his secluded meditation seat, went to the Buddha, bowed his head at the Buddha’s feet, sat to one side, and said:

“Blessed One, may the Blessed One skillfully teach me the Dharma in brief. Having heard the Dharma taught by the Blessed One, I shall dwell alone in a remote and secluded place, with an unremitting mind, practicing diligently. By dwelling alone in a remote and secluded place, with an unremitting mind, and practicing diligently, I shall attain the ultimate purpose for which a good man shaves off his hair and beard, dons the kāṣāya robe, and, out of firm faith, leaves the household life for homelessness and goes forth to train in the Way: the unsurpassed holy life.

In this very life, I shall know and awaken for myself, personally realize it, attain it, and abide in it, knowing as it truly is: ‘Birth has been ended, the holy life has been established, what had to be done has been accomplished, and there will be no further rebirth.’”

The Blessed One said:

“Bhikkhu, train in this way so that you may abide inwardly, unmoving, immeasurable, and well cultivated. Furthermore, contemplate the inner body as body, practicing with the utmost diligence, firmly maintaining right mindfulness and right knowledge, skillfully governing your own mind, so that you abandon stinginess and craving and your thoughts are free from sorrow. Furthermore, contemplate the outer body as body, practicing with the utmost diligence, firmly maintaining right mindfulness and right knowledge, skillfully governing your own mind, so that you become separated from stinginess and craving and your thoughts are free from sorrow.

Furthermore, contemplate the inner and outer body as body, practicing with the utmost diligence, firmly maintaining right mindfulness and right knowledge, skillfully governing your own mind, so that you become separated from stinginess and craving and your thoughts are free from sorrow. Bhikkhu, with such concentration, cultivate it well when coming and when going; when standing, sitting, lying down, sleeping, waking, and rising, cultivate it in the same way.

“Furthermore, you should cultivate concentration with applied thought and sustained thought, concentration without applied thought but with a little sustained thought, and concentration without applied thought or sustained thought. You should also cultivate concentration associated with joy, concentration associated with bliss, concentration associated with concentration, and concentration associated with equanimity.

“Bhikkhu, if you cultivate these concentrations and cultivate them skillfully, then, bhikkhu, you should further contemplate inner feelings as feelings, practicing with the utmost diligence, firmly maintaining right mindfulness and right knowledge, skillfully governing your own mind, so that you become separated from stinginess and craving and your thoughts are free from sorrow. Furthermore, contemplate outer feelings as feelings, practicing with the utmost diligence, firmly maintaining right mindfulness and right knowledge, skillfully governing your own mind, so that you abandon stinginess and craving and your thoughts are free from sorrow.

Furthermore, contemplate inner and outer feelings as feelings, practicing with the utmost diligence, firmly maintaining right mindfulness and right knowledge, skillfully governing your own mind, so that you become separated from stinginess and craving and your thoughts are free from sorrow. Bhikkhu, with such concentration, cultivate it well when going and when coming. When standing, sitting, lying down, sleeping, waking, and rising, cultivate it in the same way.

“Furthermore, you should also cultivate concentration associated with joy, concentration associated with bliss, concentration associated with concentration, and concentration associated with equanimity. Bhikkhu, if you cultivate these concentrations and cultivate them skillfully, you should further contemplate the inner mind as mind, practicing with the utmost diligence, firmly maintaining right mindfulness and right knowledge, skillfully governing the mind, so that you become separated from stinginess and craving and your thoughts are free from sorrow.

Furthermore, you should contemplate the outer mind as mind, practicing with the utmost diligence, firmly maintaining right mindfulness and right knowledge, skillfully governing the mind, so that you become separated from stinginess and craving and your thoughts are free from sorrow. Furthermore, you should contemplate the inner and outer mind as mind, practicing with the utmost diligence, firmly maintaining right mindfulness and right knowledge, skillfully governing the mind, so that you become separated from stinginess and craving and your thoughts are free from sorrow.

Bhikkhu, with such concentration, cultivate it well when going and when coming. When standing, sitting, lying down, sleeping, waking, and rising, cultivate it in the same way.

“Furthermore, you should also cultivate concentration with applied thought and sustained thought, concentration without applied thought but with a little sustained thought, and concentration without applied thought or sustained thought. You should also cultivate concentration associated with joy, concentration associated with bliss, and concentration associated with equanimity.

“Bhikkhu, if you cultivate these concentrations and cultivate them skillfully, you should further contemplate inner dharmas as dharmas, practicing with the utmost diligence, firmly maintaining right mindfulness and right knowledge, skillfully governing the mind, so that you become separated from stinginess and craving and your thoughts are free from sorrow. Furthermore, contemplate outer dharmas as dharmas, practicing with the utmost diligence, firmly maintaining right mindfulness and right knowledge, skillfully governing the mind, so that you become separated from stinginess and craving and your thoughts are free from sorrow.

Furthermore, contemplate inner and outer dharmas as dharmas, practicing with the utmost diligence, firmly maintaining right mindfulness and right knowledge, skillfully governing the mind, so that you become separated from stinginess and craving and your thoughts are free from sorrow. Bhikkhu, with such concentration, cultivate it well when going and when coming. When standing, sitting, lying down, sleeping, waking, and rising, cultivate it in the same way.

“Furthermore, you should cultivate concentration with applied thought and sustained thought, concentration without applied thought but with a little sustained thought, and concentration without applied thought or sustained thought. You should also cultivate concentration associated with joy, concentration associated with bliss, concentration associated with concentration, and concentration associated with equanimity. Bhikkhu, if you cultivate these concentrations and cultivate them skillfully, then, bhikkhu, let your mind be associated with loving-kindness and pervade one direction, attaining and abiding therein.

In the same way, pervade the second, third, and fourth directions, above and below, everywhere and throughout all quarters. With a mind associated with loving-kindness, free from fetters, hostility, anger, and contention, vast and expansive, immeasurable and well cultivated, pervade the entire world, attaining and abiding therein. Bhikkhu, if you cultivate these concentrations and cultivate them skillfully, then, abiding in the eastern direction, you will certainly attain peace and bliss, without calamity or suffering.

Abiding in the southern, western, or northern direction, you will certainly attain peace and bliss, without calamity or suffering.

“Bhikkhu, if you cultivate these concentrations skillfully, I need say nothing further concerning the wholesome states in which you already abide, still less of any decline. Your wholesome dharmas will continue to increase day and night and will not decline.

“Bhikkhu, if you cultivate these concentrations and cultivate them skillfully, you will certainly attain one of two fruits: either you will attain ultimate knowledge in this very life, or, if there is a remainder of existence, you will attain the state of a non-returner.”

Then that bhikkhu, having heard the Buddha’s teaching, carefully received and retained it. He immediately rose from his seat, bowed his head at the Buddha’s feet, circumambulated him three times, and withdrew. Having received and retained the Buddha’s Dharma, he dwelt alone in a remote place, his mind heedful, practicing diligently.

Because he dwelt in a remote place, his mind heedful and his practice diligent, he attained the ultimate goal for which a clansman shaves off his hair and beard, dons the kasaya robe, and, out of resolute faith, leaves the household life for homelessness and goes forth to train in the Way—seeking only to attain the unsurpassed holy life. In this very life, he knew and awakened for himself, personally realized it, accomplished it, and abided in it, knowing and seeing in accordance with reality: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’ The Venerable One knew the Dharma and attained arhatship.

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

Notes:

^[01] Pāli parallel: S.47.13, Bhikkhu-sutta.

^[02] Ukkācelā. Pāli: Ukkācelā, a village in the land of the Vajjis, on the bank of the Gaṅgā River, along the road from Rājagṛha to Śrāvastī. Within fifteen days after the Venerable Śāriputra and Maudgalyāyana had passed away, while traveling toward Vesāli, the Buddha stopped at Ukkācelā and taught the Ukkācelā-sutta (S.47.14). He said: “Bhikkhus, since Śāriputra and Maudgalyāyana attained final nirvana, this assembly appears empty to me.” The Chinese version does not mention this event.
77. DISCOURSE AT SĀKETA ON THE THREE CLANSMEN^[1]

Thus have I heard:

At one time, the Buddha was traveling at Sāketa^[02], in the Añjana Grove^[03].

At that time, in Sāketa there were three clansmen of good family—the Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimbila^[04]. All were young men who had only recently gone forth to train in the Way and had not long before entered this true Dharma together.

Then the Blessed One asked the bhikkhus:

“These three clansmen of good family are all young men who have only recently gone forth to train in the Way and have not long before entered this true Dharma together. Do these three clansmen delight in practicing the holy life within this true Dharma and Discipline?”

At that time, the bhikkhus remained silent and did not reply.

The Blessed One asked the bhikkhus three times:

“These three clansmen of good family are all young men who have only recently gone forth to train in the Way and have not long before entered this true Dharma together. Do these three clansmen delight in practicing the holy life within this true Dharma and Discipline?”

Yet the bhikkhus likewise remained silent three times and gave no answer. The Blessed One then questioned the three clansmen directly, saying to the Venerable Anuruddha:

“You three clansmen of good family are all young, have only recently gone forth to train in the Way, and have not long before entered this true Dharma together. Anuruddha, do you delight in practicing the holy life within this true Dharma and Discipline?”

The Venerable Anuruddha replied:

“Blessed One, it is indeed so. We delight in practicing the holy life within this true Dharma and Discipline.”

The Blessed One further asked:

“Anuruddha, when you were young, you were tender youths, innocent, with black hair and flourishing, fair bodies. You delighted in play, delighted in bathing, and carefully tended and cherished your bodies. Later, your relatives and parents, attached to and loving you, wept bitterly and did not wish to allow you to go forth to train in the Way.

Nevertheless, resolutely shaving off your hair and beard, donning the kasaya robe, and, out of steadfast faith, leaving the household life for homelessness, you went forth to train in the Way. You did not go forth to train in the Way out of fear of bandits, fear of debt, fear of threats, fear of poverty, or fear that you could not support yourselves. Rather, you went forth to train in the Way solely because you were repelled by birth, aging, illness, death, weeping, sorrow, and suffering, or because you wished to reach the end of this entire great mass of suffering.

Anuruddha, was it with such thoughts that you went forth to train in the Way?”

The Venerable Anuruddha replied:

“Blessed One, it is indeed so.”

The Buddha then said:

“Anuruddha, when clansmen of good family go forth to train in the Way with such thoughts, do they know through what means immeasurable wholesome qualities are attained?”

The Venerable One replied:

“Blessed One, the Blessed One is the root of the Dharma, the master of the Dharma, and the Dharma is taught by the Blessed One. May the Blessed One explain this to us. Having heard it, we shall understand its meaning fully.”

The Blessed One then said:

“Anuruddha, listen carefully, reflect well, and remember. I shall explain its meaning to you.”

The Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimbila respectfully listened. The Blessed One said:

“Anuruddha, if one is covered by sensual desire and tightly bound by unwholesome states, and does not attain the bliss of relinquishment and unsurpassed tranquility, then greed, anger, and sloth and torpor arise in that person’s mind. The mind becomes unhappy, the body becomes languid, one eats excessively, and the mind is filled with sorrow. Such a bhikkhu cannot endure hunger and thirst, heat and cold, mosquitoes, gnats, flies, the oppression of wind and sun, harsh words, or physical blows.

Nor can he endure painful bodily illnesses so severe that they may bring death, or encounters with disagreeable circumstances. Why is this? Because he is covered by sensual desire, tightly bound by unwholesome states, and has not attained the bliss of relinquishment and unsurpassed tranquility.

Conversely, if one is free from sensual desire and is not tightly bound by unwholesome states, one will assuredly attain relinquishment and the bliss of unsurpassed tranquility. Greed, anger, and sloth and torpor do not arise in that person’s mind, and the mind is at ease. The body does not become languid, one does not eat excessively, and the mind is not afflicted by sorrow.

Such a bhikkhu can endure hunger and thirst, cold and heat, mosquitoes, gnats, flies, the oppression of wind and sun, harsh words, and physical blows. Even if his body contracts dangerous and extremely painful illnesses that could bring death, or he encounters disagreeable circumstances, he can endure them all. Why is this?

Because he is not covered by sensual desire, is not tightly bound by unwholesome states, and has attained relinquishment and the bliss of unsurpassed tranquility.

The Blessed One asked:

“Anuruddha, for what reason does the Tathagata teach that some things must be abandoned, some must be used, some must be endured, some must be restrained, and some must be cast away^[05]?”

Anuruddha replied:

“The Blessed One is the root of the Dharma, the master of the Dharma, and the Dharma is taught by the Blessed One. May the Blessed One explain this to us. Having heard it, we shall understand those meanings fully.”

The Blessed One again said:

“Anuruddha, listen carefully, reflect well, and remember. I shall explain those beneficial principles to you.”

The Venerable Anuruddha, the Venerable Nandiya, and the Venerable Kimbila respectfully listened.

The Blessed One said:

“Anuruddha, the tainted outflows are the root of future existence; they are affliction and burning, the cause of the painful consequences of birth, aging, sickness, and death. It is not because the Tathagata has failed to extinguish them completely or failed to comprehend them fully that there are things to be abandoned, things to be used, things to be endured, things to be checked, and things to be relinquished. Anuruddha, it is only on account of this body, on account of the six sense bases, and on account of the life faculty that the Tathagata has things to be abandoned, things to be used, things to be endured, things to be checked, and things to be relinquished.

Anuruddha, it is for these reasons that the Tathagata has things to be abandoned, things to be used, things to be endured, things to be checked, and things to be relinquished.”

The Blessed One asked:

“Anuruddha, for what reasons does the Tathagata dwell in secluded forests, deep in the mountains, beneath trees, delighting in high mountain cliffs that are deserted and silent, remote, free from evil, and devoid of human presence, thus devoting himself to quiet meditation?”

Venerable Anuruddha replied:

“Blessed One, the Blessed One is the root of the Dharma, the Blessed One is the Lord of the Dharma, and the Dharma is taught by the Blessed One. May the Blessed One explain this to us. Having heard it, we shall extensively obtain those wholesome benefits.”

The Blessed One said:

“Anuruddha, listen closely, reflect well, and remember. I shall explain those wholesome benefits to you.”

The venerable ones respectfully listened.

The Blessed One said:

“Anuruddha, it is not for the sake of attaining what has not yet been attained, acquiring what has not yet been acquired, or realizing what has not yet been realized that the Tathagata dwells in secluded forests, deep in the mountains, beneath trees, delighting in high mountains that are utterly silent, remote, free from evil, and devoid of human presence, thus devoting himself to quiet meditation. Anuruddha, it is only for the following two purposes that the Tathagata dwells in secluded forests, deep in the mountains, beneath trees, delighting in high mountains that are utterly silent, remote, free from evil, and devoid of human presence, thus devoting himself to quiet meditation.

First, to dwell in happiness and ease in this very life. Second, out of compassion for beings in future generations. In future generations, there may be beings who follow the Tathagata’s example, dwelling in secluded forests, deep in the mountains, beneath trees, delighting in high mountains that are utterly devoid of human voices, thus devoting themselves to quiet meditation.

Anuruddha, it is for these purposes that the Tathagata dwells in secluded forests, deep in the mountains, beneath trees, delighting in high mountains that are utterly silent, remote, free from evil, and devoid of human presence, thus devoting himself to quiet meditation.”

The Blessed One asked:

“Blessed One, the Blessed One is the root of the Dharma, the Blessed One is the Lord of the Dharma, and the Dharma is taught by the Blessed One. May the Blessed One explain this to us. Having heard it, we shall extensively obtain those wholesome benefits.”

The Blessed One said:

“Anuruddha, listen closely, reflect well, and remember. I shall explain those meanings to you.”

The venerable ones respectfully listened.

The Blessed One said:

“Anuruddha, it is not to accommodate people’s inclinations, nor to deceive them, nor to please them that, when disciples pass away, the Tathagata declares that this one will be reborn here and that one will be reborn there. Anuruddha, it is solely because faithful laymen and laywomen, filled with ardent faith, profound devotion, and supreme joy, may hear the True Dharma and Discipline and resolve to practice accordingly that, when disciples pass away, the Tathagata declares that this one has been reborn here and that one has been reborn there.

Suppose a bhikkhu hears that a certain venerable one passed away in a certain place and that the Buddha declared he had attained ultimate knowledge, knowing as it truly is: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further existence.’ He may have seen him many times or repeatedly heard others recount: ‘That venerable one possessed such faith, such observance of the precepts, such extensive learning, such generosity, and such wisdom.’ Having heard this, that bhikkhu recollects that the venerable one possessed such faith, such observance of the precepts, such extensive learning, and such wisdom.

Having heard this True Dharma and Discipline, that bhikkhu can resolve to practice in the same manner. Anuruddha, that bhikkhu will certainly obtain some measure of dwelling in ease and happiness^[06].

“Anuruddha, suppose a bhikkhu hears that a certain venerable one passed away in a certain place and that the Buddha declared he had completely eradicated the five lower fetters, had been reborn there and would attain nirvana there, had attained the state of non-retrogression, and would never return to this world. He may have seen him with his own eyes or repeatedly heard others recount: ‘That venerable one possessed such faith, such observance of the precepts, such extensive learning, such generosity, and such wisdom.’ Having heard this, that bhikkhu recollects that the venerable one possessed such faith, such observance of the precepts, such extensive learning, and such wisdom.

Having heard this True Dharma and Discipline, that bhikkhu resolves to practice in the same manner. Anuruddha, that bhikkhu will certainly obtain some measure of dwelling in ease and happiness.

“Furthermore, Anuruddha, suppose a bhikkhu hears: ‘That venerable one passed away in a certain place, and the Buddha declared that he had completely eradicated the three fetters, weakened lust, anger, and delusion, and would return only once between the heavenly and human realms; after that single return, he would reach the end of suffering.’ He may have seen him with his own eyes or repeatedly heard others recount: ‘That venerable one possessed such faith, such observance of the precepts, such extensive learning, such generosity, and such wisdom.’ Having heard this, that bhikkhu recollects: ‘That venerable one possessed such faith, such observance of the precepts, such extensive learning, and such wisdom.

Having heard this True Dharma and Discipline, that bhikkhu was able to resolve to practice in the same manner....’ Anuruddha, that bhikkhu will certainly obtain some measure of dwelling in happiness.

“Furthermore, Anuruddha, suppose a bhikkhu hears that a certain venerable one passed away in a certain place and that the Buddha declared he had completely eradicated the three fetters, attained stream-entry, would no longer fall into evil states, was certain to attain right awakening, and would undergo at most seven more births. After returning seven times among humans and devas, he would reach the end of suffering. He may have seen him with his own eyes or repeatedly heard others recount: ‘That venerable one possessed such faith, such observance of the precepts, such extensive learning, such generosity, and such wisdom.’ Having heard this, that bhikkhu recollects: ‘That venerable one possessed such faith, such observance of the precepts, such extensive learning, such generosity,

and such wisdom.

Having heard this True Dharma and Discipline, that bhikkhu was able to resolve to practice in the same manner.’ Anuruddha, that bhikkhu will certainly obtain some measure of dwelling in ease and happiness.”

“Anuruddha, suppose a bhikkhuni hears: ‘That bhikkhuni was declared by the Buddha to have attained ultimate knowledge, knowing as it truly is: “Birth is ended, the holy life has been established, what had to be done has been done, and there is no further rebirth.”’ She may have seen that bhikkhuni with her own eyes, or repeatedly heard others say: ‘That bhikkhuni possessed such faith, observed the precepts in such a way, was learned in such a way, practiced generosity in such a way, and possessed such wisdom.’ Having heard this, she recollects that the bhikkhuni possessed such faith, observed the precepts in such a way, was learned in such a way, practiced generosity in such a way, and possessed such wisdom.

After hearing this true Dharma and Discipline, that bhikkhuni may aspire to train in the same way. Anuruddha, that bhikkhuni will certainly gain some measure of ease and happiness in her present life.

“Furthermore, Anuruddha, suppose a bhikkhuni hears: ‘That bhikkhuni passed away in such a place, and the Blessed One declared that she had completely destroyed the five lower fetters, had been reborn there and would attain nirvana, had attained the state of non-retrogression, and would never return to this realm.’ She may have seen her with her own eyes, or repeatedly heard others say: ‘That bhikkhuni possessed such faith, observed the precepts in such a way, was learned in such a way, practiced generosity in such a way, and possessed such wisdom.’ After hearing this true Dharma and Discipline, that bhikkhuni may aspire to train in the same way. Anuruddha, that bhikkhuni will certainly gain some measure of ease and happiness in her present life.

“Furthermore, Anuruddha, suppose a bhikkhuni hears: ‘That bhikkhuni passed away in such a place, and the Buddha declared that she had completely destroyed the three fetters and weakened lust, anger, and delusion;

she would return only once more to the heavenly realm and the human world. After that single return, she would reach the end of suffering.’ She may have seen her with her own eyes, or repeatedly heard others say: ‘That bhikkhuni possessed such faith, observed the precepts in such a way, was learned in such a way, practiced generosity in such a way, and possessed such wisdom.’ Having heard this, she recollects: ‘That bhikkhuni possessed such faith, observed the precepts in such a way, was learned in such a way, practiced generosity in such a way, and possessed such wisdom.’ After hearing this true Dharma and Discipline, she may aspire to train in the same way.

Anuruddha, that bhikkhuni will certainly gain some measure of happiness in her present life.

“Furthermore, Anuruddha, suppose a bhikkhuni hears: ‘That bhikkhuni passed away in such a place, and the Buddha declared that she had completely destroyed the three fetters, attained Stream-entry, was no longer subject to evil states, was certain to attain perfect awakening, and would undergo at most seven more births. After journeying between the heavenly realm and the human world seven times, she would reach the end of suffering.’ She may have seen her with her own eyes, or repeatedly heard others say: ‘That bhikkhuni possessed such faith, observed the precepts in such a way, was learned in such a way, practiced generosity in such a way, and possessed such wisdom.’ Having heard this, that bhikkhuni recollects: ‘That bhikkhuni possessed such faith, observed the precepts in such a way,

was learned in such a way, practiced generosity in such a way, and possessed such wisdom.’ After hearing this true Dharma and Discipline, that bhikkhuni may aspire to train in the same way.

Anuruddha, that bhikkhuni will certainly gain some measure of peaceful and happy abiding.

“Anuruddha, suppose a male lay follower hears that another male lay follower passed away in such a place, and the Buddha declared that he had completely destroyed the five lower fetters, had been reborn there and would attain nirvana, had attained the state of non-retrogression, and would never return to this world. He may have seen him with his own eyes, or repeatedly heard others say: ‘That male lay follower possessed such faith, observed the precepts in such a way, was learned in such a way, practiced generosity in such a way, and possessed such wisdom.’ Having heard this, that male lay follower recollects: ‘That male lay follower possessed such faith, observed the precepts in such a way, was learned in such a way, practiced generosity in such a way,

and possessed such wisdom.’ After hearing this true Dharma and Discipline, that male lay follower may aspire to train in the same way.

Anuruddha, that male lay follower will certainly gain some measure of ease and happiness in his present life.

“Furthermore, Anuruddha, suppose a male lay follower hears that another male lay follower passed away in such a place, and the Buddha declared that he had completely destroyed the three fetters and weakened lust, anger, and delusion;

he would return only once more to the heavenly realm and the human world. After that single return, he would reach the end of suffering. He may have seen him with his own eyes, or repeatedly heard others say: ‘That male lay follower possessed such faith, observed the precepts in such a way, was learned in such a way, practiced generosity in such a way, and possessed such wisdom.’ Having heard this, that male lay follower recollects: ‘That male lay follower possessed such faith, observed the precepts in such a way, was learned in such a way, practiced generosity in such a way, and possessed such wisdom.’ After hearing this true Dharma and Discipline, that male lay follower may aspire to train in the same way.

Anuruddha, that male lay follower will certainly gain some measure of ease and happiness in his present life.

“Furthermore, Anuruddha, suppose a male lay follower hears that another male lay follower passed away in such a place, and the Buddha declared that he had completely destroyed the three fetters, attained Stream-entry, abandoned evil states, was certain to attain perfect awakening, and would undergo at most seven more births. After journeying between the heavenly realm and the human world seven times, he would reach the end of suffering.

He may have seen him with his own eyes, or repeatedly heard others say: ‘That male lay follower possessed such faith, observed the precepts in such a way, was learned in such a way, practiced generosity in such a way, and possessed such wisdom.’ Having heard this, that male lay follower recollects: ‘That male lay follower possessed such faith, observed the precepts in such a way, was learned in such a way, practiced generosity in such a way, and possessed such wisdom.’ After hearing this true Dharma and Discipline, that male lay follower may aspire to train in the same way....

Anuruddha, that male lay follower will certainly gain some measure of ease and happiness in his present life.

“Anuruddha, suppose a female lay follower hears that another female lay follower passed away in such a place, and the Buddha declared that she had completely destroyed the five lower fetters, had been reborn there and would attain nirvana, had attained the state of non-retrogression, and would never return to this world. She may have seen her with her own eyes, or repeatedly heard others say: ‘That female lay follower possessed such faith, observed the precepts in such a way, was learned in such a way, practiced generosity in such a way, and possessed such wisdom.’ Having heard this, that female lay follower recollects: ‘That female lay follower possessed such faith, observed the precepts in such a way, was learned in such a way, practiced generosity in such a way,

and possessed such wisdom.’ After hearing this true Dharma and Discipline, that female lay follower may aspire to train in the same way....

Anuruddha, that female lay follower will certainly gain some measure of ease and happiness in her present life.”

“Furthermore, Anuruddha, a female lay disciple may hear that another female lay disciple passed away in a certain place and that the Buddha declared that she had completely eliminated three classes of fetters and weakened sensual desire, anger, and delusion;

that she would return only once more to the heavenly realm and the human world, and after that single return would reach the end of suffering. She may have seen this herself or heard others say: ‘That female lay disciple possessed such faith, observed the precepts in such a manner, was learned to such a degree, practiced generosity in such a manner, and possessed such wisdom.’ Having heard this, she recollects: That female lay disciple possessed such faith, observed the precepts in such a manner, was learned to such a degree, practiced generosity in such a manner, and possessed such wisdom.

After hearing this true Dharma and Discipline, that female lay disciple may aspire in her heart to cultivate accordingly in each of these ways... Anuruddha, that female lay disciple will certainly obtain a measure of abiding in happiness.

“Furthermore, Anuruddha, a female lay disciple may hear that another female lay disciple passed away in a certain place and that the Buddha declared that she had completely eliminated the three fetters and attained stream-entry, would no longer fall into evil states, was certain to attain perfect awakening, and would undergo no more than seven rebirths. After returning seven times to the heavenly realm and the human world, she would reach the end of suffering.

She may have seen this herself or repeatedly heard others say: ‘That female lay disciple possessed such faith, observed the precepts in such a manner, was learned to such a degree, practiced generosity in such a manner, and possessed such wisdom.’ Having heard this, she recollects: That female lay disciple possessed such faith, observed the precepts in such a manner, was learned to such a degree, practiced generosity in such a manner, and possessed such wisdom.

After hearing this true Dharma and Discipline, that female lay disciple may aspire in her heart to cultivate accordingly in each of these ways... Anuruddha, that female lay disciple will certainly obtain a measure of abiding in happiness.

“Anuruddha, it is for these wholesome benefits that, when disciples pass away, the Tathagata declares that this one will be reborn in this place and that one will be reborn in that place.”

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

Notes:

^[01] Corresponds to Pāli M.68, Naḷakapāna-suttaṃ.

^[02] Sa-kê-đế 娑 雞 帝. Pāli: Sāketa, a large town in Kosala, about seven miles from Sāvatthi.

^[03] Green Forest 青 林. In Pāli, perhaps Palāsavana. The Pāli version reads: Kosalesu, Naḷakapāne Palāsavane—dwelling in Kosala, in the village of Naḷakapāna, in the Palāsa Forest.

^[04] See Sutta No. 72 above and Sutta No. 185 below.

^[05] What is to be removed, used, endured, restrained, and expelled. Pāli: saṅkhāyekaṃ paṭisevati saṅkhāyekaṃ adhivāsati saṅkhāyekaṃ parivajjati saṅkhāyekaṃ vinodeti: after reflection, one makes use of a thing; after reflection, one patiently endures (accepts) a thing; after reflection, one abandons a thing; after reflection, one dispels a thing.

^[06] Chinese: “successively descending, abiding peacefully and happily.” See n. 20, Sutta No. 72.