雜阿含經 卷第三十Saṃyukta Āgama · Fascicle 30

“The great ocean where all blessings gather, pure itself, it purifies others, vast and flowing level, truly the chief of the hundred streams.” The thirty-one discourses of this fascicle teach the four unbreakable purities—unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, accomplishment in the noble precepts—and what they teach is only one thing: when faith and the precepts are clear, one is like the ocean; the hundred streams return of themselves, and being pure oneself, one purifies others.

I. Unbreakable

“Though the four great elements—earth, water, fire, and wind—may change, increase, or diminish, these four unbreakable purities have never once increased, diminished, or changed.” The body may change; the faith does not change, and what is believed in does not change either. When faith is bound to one person, then at the time when that person “breaks the precepts, violates the discipline, and is cast out by the assembly,” the faith breaks with him; for one who believes in the Buddha, the Dharma, and the Saṅgha, what is believed in is not in a person, not in a body, and not in the Tathāgata’s arising in the world—“whether a Tathāgata arises in the world or does not arise, the nature of the Dharma ever abides.” The reason faith is unbreakable lies partly in the depth of the faith and partly in the abiding of what is believed in. Nanda bathes himself in “the pure faith and gladness I have gained in the World-Honored One”; the brāhmaṇa bathes his body in sesame meal and “runs towards the east”—the one on the level, straight road, the other on the false path.

II. Accomplished

The accomplishment of the precepts is not a rule that comes from outside. Kāśyapagotra confesses his fault, and the World-Honored One grants him “the precepts of restraint give rise to precepts”—for one who knows his own fault, the precepts arise from his own heart. For one accomplished in the noble precepts, “the five fears and enmities are stilled”: the enmity of killing, stealing, sexual misconduct, false speech, and drinking liquor is stilled in himself. The elder, riding an elephant with the palace women, “always guards three things,” “not for a single moment without right reflection,” and the World-Honored One says, “you guard the mind well.” The precepts are the guarding of the mind; they do not stop at restraining the body.

III. The Heavenly Way

One who is accomplished recollects the Tathāgata and “a mind of rejoicing arises; having rejoiced, the mind is gladdened; the mind gladdened, the body is tranquil; the body tranquil, he experiences happiness; experiencing happiness, he is concentrated in samādhi”; concentrated, he asks himself what the heavenly way of the gods is, and answers himself, “I have heard that freedom from anger is the highest heavenly way of the gods,” and from this day on, “whether in fear or at ease in the world, I shall not give rise to anger.” The heavenly way is not a way to be born in heaven; it is to be free of anger as the gods are. If the same chain does not arise, that is heedlessness: only one who is “accomplished in unbreakable purity in the Buddha, his mind does not give rise to the thought of contentment,” is called heedful. Accomplishment is the beginning, not the end.

IV. The Mirror of the Dharma

The disciples ask one by one where others were reborn when they died, and the World-Honored One says, “it is mere toil,” and gives them the discourse on the mirror of the Dharma: “the noble disciple’s unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and accomplishment in the noble precepts—this is called the discourse on the mirror of the Dharma.” A mirror is for looking at oneself. Looking at one’s own faith and one’s own precepts, one knows one’s own destination, “not believing because of another, not desiring because of another, not hearing it from another.” The six fascicles of the Connected Discourses on the Path teach the foundations of mindfulness, the faculties and powers, the factors of awakening, the noble path, mindfulness of breathing, and the three trainings, all of them what is practised; this fascicle teaches the faith and the precepts on which what is practised rests, and comes back to looking at oneself—one who is pure is where the hundred streams return, “giving, precepts, and the cultivation of merit are where the stream of a hundred blessings returns.”

Fascicle 30 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra, belongs to the Connected Discourses on the Path and is their sixth fascicle, continuing on from the five preceding fascicles of the Path; the five preceding fascicles teach the foundations of mindfulness, the faculties, powers, and factors of awakening, the factors of awakening, the eight factors of the noble path, mindfulness of breathing, and the three trainings, and the thirty-one discourses of this fascicle teach training in the precepts, the three trainings, and the four unbreakable purities. The fascicle holds thirty-one discourses, from the eight hundred and thirtieth discourse to the eight hundred and sixtieth. The first three discourses of the fascicle continue on from the preceding fascicle in teaching training in the precepts and the three trainings: in some, the venerable Kāśyapagotra, at the time when the World-Honored One praised the laying down of precepts, was in his mind unaccepting and displeased, afterwards confesses his fault, and the World-Honored One accepts his confession and teaches the difference between the senior elders, those of middle years, and the young who from the first delight in training in the precepts and those who do not delight in training in the precepts; in some, the three trainings are taught, and at the end of the discourse an abbreviated sentence on the remaining discourses of the three trainings is appended. The twenty-eight discourses after that teach the four unbreakable purities—unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and accomplishment in the noble precepts: in some, it is taught that one accomplished in the four unbreakable purities, wishing for long life, beauty, strength, happiness, eloquence, and mastery, at once obtains them, born in heaven he obtains ten things, and born back among humans he is complete in ten things; in some, it is taught that he does not live a life of poverty among humans; in some, the wheel-turning king is set against the learned noble disciple who wears rag-robes; in some, it is taught that the four great elements may change, increase, and diminish, while the four unbreakable purities have never increased, diminished, or changed; in some, it is taught that placing faith in and revering a person gives rise to five dangers; in some, the four kinds of moisture of merit are taught as the nutriment of happiness; in some, the five rivers flowing together are the simile; in some, the false path of the brāhmaṇas and the level, straight road of the eightfold noble path are taught; in some, the World-Honored One asks the venerable Śāriputra about the stream, the factors of entering the stream, and one who has entered the stream; in some, the venerable Śāriputra asks and the venerable Ānanda answers that by cutting off four dharmas and accomplishing four dharmas one attains stream-entry; in some, the stilling of the five fears and enmities, certainty in three matters, and knowing and seeing the noble path as it really is are taught; in some, the four heavenly ways of the gods are taught, together with the chain that runs from recollecting the Tathāgata, the Dharma, the Saṅgha, and the precepts; in some, the discourse on the mirror of the Dharma is taught, together with the places where a bhikṣu, a bhikṣuṇī, a layman, and a laywoman are born at the end of life; in some, heedlessness and heedfulness are taught for the layman Nandi and for Nandi of the Śākyas; in some, the five places of joy and the six recollections are taught for Nandi of the Śākyas; and the fascicle ends with the two brothers, the elders Lishidaduo and Fulanna. The speakers: for the most part, the World-Honored One speaking to the bhikṣus; in the eight hundred and thirty-third discourse the World-Honored One speaks to Nanda the Licchavi; in the eight hundred and forty-third the World-Honored One asks the venerable Śāriputra, and Śāriputra answers; in the eight hundred and forty-fourth the venerable Śāriputra asks and the venerable Ānanda answers, the whole discourse has no word of the Buddha, and it closes with the two venerables, having discussed together, rejoicing in turn with one another; in the eight hundred and fifty-second and the eight hundred and fifty-fourth the bhikṣus ask; in the eight hundred and fifty-fifth, fifty-sixth, fifty-seventh, and fifty-eighth the layman Nandi and Nandi of the Śākyas ask; in the eight hundred and sixtieth the elders Lishidaduo and Fulanna ask, and the elder relates for himself how he guards three things. The fascicle has one verse, in the eight hundred and forty-first discourse, spoken by the World-Honored One; the plain rendering translates it line by line in verse form; after the verse there are no closing words; there is no summary verse. The eight hundred and fortieth and the eight hundred and forty-first begin with “The next discourse,” and have no “Thus have I heard” and no dwelling place. For the dialogues of question and answer, the similes, and the long discourses, the segments within a discourse follow the rounds of question and answer, the simile and its application, and the enumerations. Where the base text abbreviates—in the form “… as said above. The difference is,” and at the places with “up to,” “as taught at length above,” “as said before,” “taught at length as above,” “taught at length, up to,” “as taught at length above in the Nandi sūtra,” and “is also taught thus”—the plain rendering abbreviates as the base text words it, and does not fill in on its behalf; the appended sentence at the end of the eight hundred and thirty-second discourse is the words of the compilers, and the plain rendering translates it as it stands. The parenthesis at the head of each segment (…) is the anchor of page, register, and line in the Taishō canon.

〔0 · Title〕（0213a02）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 30.” The translator’s attribution reads “translated by Guṇabhadra, Tripiṭaka master from India, in the Song”—translated by Guṇabhadra, the Tripiṭaka master who came from India in the time of the Song. This fascicle does not bear a separate recitation title, continuing on from the five preceding fascicles of the Path. The fascicle holds thirty-one discourses, from the eight hundred and thirtieth to the eight hundred and sixtieth; it has one verse, in the eight hundred and forty-first discourse; after the eight hundred and sixtieth discourse it closes with “Saṃyukta Āgama, Fascicle 30.”

〔830 · The Precepts of Restraint Give Rise to Precepts〕（0213a05）Thus have I heard. At one time the Buddha was staying at Pengjiashe, in the Pengjiaqi Grove. At that time the World-Honored One taught the bhikṣus the Dharma connected with the precepts, praising the dharma of laying down precepts. At that time the venerable Kāśyapagotra was staying in Pengjia village; hearing the World-Honored One teach the Dharma connected with the precepts and praise these precepts, he was in his mind utterly unaccepting and displeased, and said: “This ascetic praises these precepts to the utmost, lays down these precepts to the utmost.” Then the World-Honored One, having stayed in Pengjia village as long as he pleased, set out toward Śrāvastī, wandering in stages, and came to Śrāvastī, to the Jeta Grove, Anāthapiṇḍada’s Park.

At that time the venerable Kāśyapagotra, not long after the World-Honored One had gone, at once felt remorse in his mind: “Now I have lost what is of benefit and gained great harm: at the time when the World-Honored One taught the Dharma connected with the precepts and praised the laying down of precepts, I was in my mind unaccepting and displeased toward the World-Honored One, my mind was not glad, and I spoke thus: ‘This ascetic lays down these precepts to the utmost, praises these precepts to the utmost.’” Then the venerable Kāśyapagotra, when the night had passed and morning came, put on his robe, took his bowl, and entered Pengjia village for alms. When he had eaten, he returned to the vihāra, handed over and entrusted his bedding, took his robe and bowl himself, and wandered in stages toward the city of Śrāvastī; arriving at Śrāvastī, he put away his robe and bowl, washed his feet, went to where the World-Honored One was, bowed his head at his feet, and said to the Buddha: “I confess my fault, World-Honored One! I confess my fault, Well-Gone One! I am foolish, I am deluded, unskilled, unable to discern. When I heard the World-Honored One teach the bhikṣus the Dharma connected with the precepts and praise the laying down of precepts, I was unaccepting and displeased toward the World-Honored One, my mind did not delight, and I spoke thus: ‘This ascetic lays down these precepts to the utmost, praises these precepts.’”

The Buddha said to Kāśyapagotra: “At what time were you in your mind unaccepting and displeased toward me, without delight arising, and spoke thus: ‘This ascetic lays down these precepts to the utmost, praises these precepts’?” Kāśyapagotra said to the Buddha: “At that time the World-Honored One was in the Pengjiaqi Grove of Pengjiashe village, teaching the bhikṣus the Dharma connected with the precepts and praising these precepts. At that time I was, toward the World-Honored One, in my mind unaccepting and displeased, my mind did not delight, and I spoke thus: ‘This ascetic lays down these precepts to the utmost, praises these precepts.’ World-Honored One! Today I know my offence for myself and repent, I see my offence for myself and repent; may the World-Honored One only accept my confession, out of compassion!”

The Buddha said to Kāśyapagotra: “You know for yourself your remorse, know your folly, know that you were unskilled and unable to discern: hearing me teach the bhikṣus the Dharma connected with the precepts and praise the laying down of precepts, you were unaccepting and displeased toward me, your mind did not delight, and you spoke thus: ‘This ascetic lays down these precepts to the utmost, praises these precepts to the utmost.’ Now, Kāśyapa, since you know your remorse for yourself and see your remorse for yourself, in the future the precepts of restraint give rise to precepts, and these I now bestow on you, out of compassion. Kāśyapagotra! One who confesses his fault in this way grows in good dharmas and in the end does not fall back. Why is that? If someone knows his offence for himself, sees his offence for himself, and confesses his fault, then in the future the precepts of restraint arise, and good dharmas grow and do not fall back.

“Suppose Kāśyapa were a senior and did not wish to train in the precepts, did not value the precepts, and did not praise the laying down of precepts—such a bhikṣu I do not praise. Why is that? If one is praised by the teacher, the others in turn draw near to him, revere him and hold him dear; if the others draw near to him and hold him dear, they share his views and do as he does; those who do as he does will for a long night meet the suffering of what is not of benefit. Therefore I do not, from the first, praise such an elder, because he from the first does not delight in training in the precepts. As with the elder, so too with those of middle years and the young.

“If a senior elder from the first values the training in the precepts and praises the laying down of precepts, such an elder is one whom I praise, because he from the first delights in the training in the precepts. One whom the teacher praises the others too will draw near to and hold dear, and share his views; because they share his views, in the future they will for a long night gain benefit by what is meaningful. Therefore such an elder bhikṣu should be ever praised, because he from the first delights in training in the precepts. So too with those of middle years and the young.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔831 · Does Not Praise in Season〕（0213b26）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If the senior elder bhikṣus from the first do not delight in training in the precepts and do not value the precepts, and, seeing other bhikṣus who from the first delight in training in the precepts, value the precepts, and praise the laying down of precepts, they too do not praise them in season, then I too do not praise these bhikṣus, because they from the first do not delight in training in the precepts. Why is that? If the teacher praises them, the others in turn draw near to them and hold them dear, and share their views; because they share their views, they will for a long night undergo the suffering of what is not of benefit. Therefore toward such elders—so too with those of middle years and the young. As for those who delight in training in the precepts, it is as said in the preceding discourse.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔832 · The Training in the Higher Precepts, the Higher Mind, the Higher Wisdom〕（0213c08）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are three trainings. What are the three? Namely, the training in the higher precepts, the training in the higher mind, the training in the higher wisdom. What is the training in the higher precepts? If a bhikṣu dwells in the precepts and the prātimokṣa, complete in deportment and in his range of conduct, sees fear in the subtlest faults, and takes up and keeps the training precepts, this is called the training in the higher precepts. What is the training in the higher mind? If a bhikṣu, separated from all evil, unwholesome dharmas, with thought and examination, with joy and happiness born of separation, dwells having attained the first dhyāna, up to dwells having attained the fourth dhyāna, this is called the training in the higher mind. What is the training in the higher wisdom? If a bhikṣu knows this noble truth of suffering as it really is, and knows this noble truth of the arising of suffering, this noble truth of the cessation of suffering, this noble truth of the path leading to the cessation of suffering as it really is, this is called the training in the higher wisdom.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

The remaining discourses of the three trainings are as said before under the foundations of mindfulness. As with the dhyānas, so likewise the immeasurables and the formless attainments. As with the four noble truths, so likewise the four foundations of mindfulness, the four right exertions, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, the eightfold noble path, the four paths, the four dharma-phrases, and the cultivation of calm and insight are also taught thus.

〔833 · Wishing for Long Life, He Obtains Long Life〕（0213c24）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the Two-Storied Lecture Hall beside the Monkey Pond. At that time there was a skilled elephant-trainer, a Licchavi, named Nanda, who came to where the Buddha was, bowed his head at the Buddha’s feet, and sat back to one side. Then the World-Honored One said to Nanda the Licchavi: “If a noble disciple is accomplished in the four unbreakable purities, wishing for long life, he obtains long life; seeking beauty, strength, happiness, eloquence, and mastery, he is able to obtain them. What are the four? Namely, accomplished in unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and accomplished in the noble precepts. I see this noble disciple, ending his life here, born in heaven, and in heaven obtaining ten things. What are the ten? He obtains heavenly long life, heavenly beauty, heavenly renown, heavenly happiness, heavenly mastery, and heavenly forms, sounds, odours, tastes, and touches. If the noble disciple ends his life in heaven and comes to be born among humans, I see him complete in ten things. What are the ten? Human long life, human beauty, renown, happiness, mastery, and forms, sounds, odours, tastes, and touches. I say that that learned noble disciple has faith not by way of others, desire not by way of others, hearing not from others, takes not the views of others, reflects not on account of others; I say that he has the knowledge and vision of right wisdom as it really is.”

At that time Nanda had an attendant who said to Nanda: “The time for bathing has come; now you may go!” Nanda answered: “Now I have no need of human bathing; now in this excellent and subtle Dharma I bathe myself, that is, in obtaining pure faith and delight in the presence of the World-Honored One.” Then Nanda the Licchavi, the elephant-trainer, having heard what the Buddha said, rejoiced and was glad along with it, rose from his seat, made obeisance, and departed.

〔834 · Does Not Live in Poverty Among Humans〕（0214a14）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the Two-Storied Lecture Hall beside the Monkey Pond. At that time the World-Honored One said to the bhikṣus: “If a noble disciple is accomplished in the four unbreakable purities, he does not live a life of poverty among humans, does not beg in cold and hardship, and is of himself rich and sufficient. What are the four? Namely, accomplished in unbreakable purity in the Buddha, and accomplished in unbreakable purity in the Dharma, the Saṅgha, and the noble precepts. Therefore, bhikṣus, you should train thus: ‘I shall be accomplished in unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and accomplished in the noble precepts.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔835 · The Wheel-Turning King Complete With the Seven Treasures〕（0214a22）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “A wheel-turning king, complete with the seven treasures and accomplished in the four kinds of divine power among humans, rules over the four continents, and when the body breaks up and life ends, is born in heaven. Although the wheel-turning noble king is complete with the seven treasures, accomplished in human divine power, rules over the four continents, and when the body breaks up and life ends is born in heaven, yet he has not cut off the suffering of the evil destinations of hell, the animals, and the hungry ghosts. Why is that? Because the wheel-turning king has not attained unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and is not accomplished in the noble precepts.

“The learned noble disciple wears rag-robes, begs his food from house to house, and takes a mat of grass for his bedding; yet that learned noble disciple is freed from the suffering of the evil destinations of hell, the animals, and the hungry ghosts. Why is that? Because that learned noble disciple has unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and is accomplished in the noble precepts. Therefore, bhikṣus, you should train thus: ‘Unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, accomplished in the noble precepts.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔836 · Never Increased, Diminished, or Changed〕（0214b07）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “You should give rise to a mind of compassion and a mind of loving-kindness and pity. If there are people who delight in hearing and delight in receiving what you say, you should teach them the four unbreakable purities, make them enter, and make them dwell in them. What are the four? Unbreakable purity in the Buddha, unbreakable purity in the Dharma, unbreakable purity in the Saṅgha, and accomplishment in the noble precepts. Why is that? Though the four great elements—earth, water, fire, and wind—may change, increase, and diminish, these four unbreakable purities have never increased, diminished, or changed. That which has no increase, diminution, or change is the learned noble disciple’s accomplishment in unbreakable purity in the Buddha; that he should fall into hell, the animals, or the hungry ghosts—there is no such principle! Therefore, bhikṣus, you should train thus: ‘I shall be accomplished in unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and accomplished in the noble precepts, and I shall also establish others and make them accomplished.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔837 · The Five Dangers Arise〕（0214b20）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If one places faith in a person, five dangers arise. That person at times breaks the precepts, violates the discipline, and is cast out by the assembly. One who reveres that person thinks thus: ‘This is my teacher, whom I hold dear and revere; he has been cast out and slighted by the Saṅgha—now for what reason should I enter that stūpa-monastery?’ Having not entered the stūpa-monastery, he does not revere the Saṅgha; having not revered the Saṅgha, he does not get to hear the Dharma; having not heard the Dharma, he falls back from good dharmas and does not get to dwell long in the true Dharma. This is called the first danger arising from placing faith in and revering a person.

“Further, one who reveres and has faith in a person—the person he reveres breaks the precepts, violates the discipline, and the Saṅgha carries out against him the suspension for not seeing the offence. One who reveres and has faith in that person thinks thus: ‘This is my teacher, whom I revere and hold dear, and now the Saṅgha has carried out against him the suspension for not seeing the offence—now for what reason should I enter the stūpa-monastery again?’ Having not entered the stūpa-monastery, he does not revere the Saṅgha; having not revered the Saṅgha, he does not get to hear the Dharma; having not heard the Dharma, he falls back from good dharmas and does not get to dwell long in the true Dharma. This is called the second danger arising from revering and having faith in a person.

“Further, that person may take his robe and bowl and go wandering elsewhere. One who reveres that person thinks thus: ‘The one I revere has put on his robe, taken his bowl, and is wandering among the people—now for what reason should I enter that stūpa-monastery?’ Having not entered the stūpa-monastery, he does not get to revere the Saṅgha; having not revered the Saṅgha, he does not get to hear the Dharma; having not heard the Dharma, he falls back from good dharmas and does not get to dwell long in the true Dharma. This is called the third danger arising from revering and having faith in a person.

“Further, the one he places faith in and reveres gives up the precepts and returns to lay life. One who reveres and has faith in that person thinks thus: ‘He is my teacher, whom I revere and hold dear; he has given up the precepts and returned to lay life—now I should not enter that stūpa-monastery.’ Having not entered the monastery, he does not revere the Saṅgha; having not revered the Saṅgha, he does not get to hear the Dharma; having not heard the Dharma, he falls back from good dharmas and does not get to dwell long in the true Dharma. This is called the fourth danger arising from revering and having faith in a person.

“Further, the one he places faith in and reveres dies, the body breaking up and life ending. One who reveres and has faith in that person thinks thus: ‘He is my teacher, whom I revere and hold dear; now he has already died—now for what reason should I enter that stūpa-monastery?’ Because he does not enter the monastery, he does not get to revere the Saṅgha; having not revered the Saṅgha, he does not get to hear the Dharma; because he does not hear the Dharma, he falls back from good dharmas and does not get to dwell long in the true Dharma. This is called the fifth danger arising from revering and having faith in a person.

“Therefore, bhikṣus, you should train thus: ‘I shall be accomplished in unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and accomplished in the noble precepts.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔838 · The Moisture of Merit, the Nutriment of Happiness〕（0214c25）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are four nutriments that nourish beings, make the four great elements grow, and sustain them. What are the four? Namely, morsel food, contact, mental intention, and consciousness. Likewise, the moisture of merit is the nutriment of happiness. What are the four? Namely, unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and accomplishment in the noble precepts. Therefore, bhikṣus, you should train thus: ‘I shall be accomplished in unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and accomplished in the noble precepts.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔839 · Hearing the Dharma, Being Recollected by the Saṅgha〕（0215a04）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus, as said in the preceding discourse. The difference is: “One accomplished in unbreakable purity in the Buddha gets to hear the Dharma, is recollected by the Saṅgha, and is accomplished in the noble precepts.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔840 · A Mind Free of the Stain of Stinginess〕（0215a09）The next discourse is also as said in the preceding discourse. The difference is: “If one is accomplished in unbreakable purity in the Buddha, and so too in the Dharma and the Saṅgha, then among beings bound by the stain of stinginess, with a mind free of the stain of stinginess, dwelling in the household he attains liberation, gives with his own mind, ever practises giving with delight, ever delights in relinquishing, practises impartial giving, and is accomplished in the noble precepts.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔841 · The Five Rivers Flowing Together〕（0215a14）The next discourse is also as said in the preceding discourse. The difference is: “Thus the noble disciple has four kinds of moisture of merit, moisture of good dharmas, taking in and weighing merit, and yet it cannot be weighed how much fruit of blessing, how much fruit, how much gathering of the fruit of blessing there is; yet he obtains many blessings and benefits, and is reckoned a great heap of merit.

“It is like the five great rivers flowing together—namely the Gaṅgā, the Yamunā, the Sarayū, the Airāvatī, and the Mahī—of those waters no one can measure whether they are a hundred jars, a thousand jars, or a hundred thousand myriad jars, yet those waters are many, and are reckoned a great heap of water. Thus the noble disciple accomplished in the four kinds of moisture of merit—no one can measure how much his blessing is, yet his blessing is great, and is reckoned a great heap of merit. Therefore, bhikṣus, you should train thus: ‘I shall be accomplished in unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and accomplished in the noble precepts.’” At that time the World-Honored One then spoke a verse:

　　“The great ocean where all blessings gather, pure itself, it purifies others,

　　vast and boundless, flowing calmly, truly the chief of the hundred streams;

　　all the rivers, on which the host of beings rely,

　　all return into the great sea; so too is this body:

　　giving, keeping the precepts, cultivating merit—where the streams of a hundred blessings return.”

〔842 · Teaching a False Path〕（0215b01）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “The brāhmaṇas teach a false path, foolish, evil and perverse, not tending rightly, not tending toward nirvāṇa by wisdom and equal awakening. They instruct their disciples thus: on the fifteenth day, bathe the body with sesame meal and anluomoluo meal, put on new garments of cotton, hang long threads from the head, smear the ground with cow-dung and lie on it, saying: ‘Good man! Rise early in the morning, take off your clothes and put them in one place, bare your body, and run towards the east; even if on the road you meet a fierce elephant, a vicious horse, a mad ox, a rabid dog, thorns, thickets, deep pits and ravines, or deep water, go straight ahead and do not avoid them; one who meets harm and dies will surely be born in the Brahmā heaven.’ This is called the foolish wrong view of the outsiders, not tending toward nirvāṇa by wisdom and equal awakening.

“I teach my disciples the level, straight road, not foolish, tending toward wisdom and equal awakening, tending toward nirvāṇa, namely the eightfold noble path—right view up to right concentration.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔843 · What Are the Factors of Entering the Stream〕（0215b15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the venerable Śāriputra: “What is called the stream—what is the stream?” Śāriputra said to the Buddha: “The stream the World-Honored One speaks of is the eightfold noble path.” He asked Śāriputra again: “What is called the factors of entering the stream—what are the factors of entering the stream?” Śāriputra said to the Buddha: “World-Honored One! There are four factors of entering the stream. What are the four? Namely, associating with good men, hearing the true Dharma, right reflection within, and practice in accordance with the Dharma.” He asked Śāriputra again: “One who has entered the stream is accomplished in how many dharmas?” Śāriputra said to the Buddha: “There are four factors in which one who has entered the stream is accomplished. What are the four? Namely, unbreakable purity in the Buddha, unbreakable purity in the Dharma, unbreakable purity in the Saṅgha, and accomplishment in the noble precepts.”

The Buddha said to Śāriputra: “It is as you say: the stream is the eightfold noble path. The factors of entering the stream are four, namely associating with good men, hearing the true Dharma, right reflection within, and practice in accordance with the Dharma. One who has entered the stream is accomplished in four dharmas, namely unbreakable purity in the Buddha, unbreakable purity in the Dharma, unbreakable purity in the Saṅgha, and accomplishment in the noble precepts.” When the Buddha had spoken this discourse, the venerable Śāriputra, having heard what the Buddha said, rejoiced and practiced accordingly.

〔844 · Cutting Off Four Dharmas, Accomplishing Four Dharmas〕（0215c02）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Śāriputra went to where the venerable Ānanda was, and having exchanged greetings and courtesies, withdrew and stood to one side. The venerable Śāriputra said to the venerable Ānanda: “I wish to ask something; would you have the leisure to explain it for me?” The venerable Ānanda said to Śāriputra: “Ask as you wish; what I know I shall answer.” Śāriputra asked the venerable Ānanda: “By cutting off how many dharmas does the Tathāgata, the Worthy One, the Perfectly Awakened One, through what he knows and sees, declare that a person has attained stream-entry, is not subject to falling into evil destinations, is certain and tending toward right awakening, goes back and forth among gods and humans for seven rebirths, and reaches the utter end of suffering?”

The venerable Ānanda said to the venerable Śāriputra: “Cutting off four dharmas and accomplishing four dharmas, the Tathāgata, the Worthy One, the Perfectly Awakened One declares that a person has attained stream-entry, is not subject to falling into evil destinations, is certain and tending toward saṃbodhi, goes back and forth among gods and humans for seven rebirths, and reaches the utter end of suffering. What are the four? Namely, the noble disciple’s dwelling without faith in the Buddha he has already cut off and already fully known, and he is accomplished in unbreakable purity in the Buddha; the lack of faith in the Dharma and the Saṅgha, and evil precepts, he has already cut off and already fully known, and he is accomplished in unbreakable purity in the Dharma and the Saṅgha and accomplished in the noble precepts. Thus, with four dharmas cut off and four dharmas accomplished, the Tathāgata, the Worthy One, the Perfectly Awakened One, through what he knows and sees, declares that a person has attained stream-entry, is not subject to falling into evil destinations, is certain and rightly tending toward saṃbodhi, goes back and forth among gods and humans for seven rebirths, and reaches the utter end of suffering.”

The venerable Ānanda said to the venerable Śāriputra [the base text lacks the word “said”]: “So it is! So it is! With four dharmas cut off and four dharmas accomplished, the Tathāgata, the Worthy One, the Perfectly Awakened One, through what he knows and sees, declares that a person has attained stream-entry, is certain and rightly tending toward saṃbodhi, goes back and forth among gods and humans for seven rebirths, and reaches the utter end of suffering.” Then the two venerables, having discussed together, rejoiced in turn with one another, rose from their seats, and departed.

〔845 · The Five Fears and Enmities Are Stilled〕（0215c24）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If a bhikṣu has stilled the five fears and enmities, is certain in three matters without giving rise to doubt, and knows and sees the right path of the worthy and noble as it really is, that noble disciple can declare of himself: ‘Hell, the animals, and the hungry ghosts, the evil destinations, are ended; I have attained stream-entry, am not subject to falling into evil destinations, certain and rightly tending toward saṃbodhi, going back and forth among gods and humans for seven rebirths, reaching the utter end of suffering.’

“What is the stilling of the five fears and enmities? If, with killing as cause and condition, the enmity and fear of offence arise, then for one who refrains from killing, the fear born of the cause and condition of the enmity of the offence of killing is stilled. If, with the enmity of the offence of stealing, sexual misconduct, false speech, and drinking liquor as cause and condition, fear arises, then if he refrains from the enmity of the offence of stealing, sexual misconduct, false speech, and drinking liquor, the fear born of that cause and condition is stilled. This is called the stilling of the five fears born of the cause and condition of the enmity of offence.

“What is being certain in three matters, without giving rise to doubt? Namely, being certain and free of doubt about the Buddha, being certain and free of doubt about the Dharma and the Saṅgha; this is called being certain in three dharmas and free of doubt.

“What is called knowing and seeing the noble path as it really is? Namely, knowing this noble truth of suffering as it really is, and knowing this noble truth of the arising of suffering, this noble truth of the cessation of suffering, this noble truth of the path leading to the cessation of suffering as it really is; this is called knowing and seeing the noble path as it really is.

“If one has stilled the enmity of the offences of these five fears, is certain in three dharmas and free of doubt, and knows and sees the noble mind [elsewhere in the discourse it reads “the noble path”] as it really is, this noble disciple can declare of himself: ‘My hell is ended, the evil destinations of the animals and the hungry ghosts are ended; I have attained stream-entry, am not subject to falling into evil destinations, certain and rightly tending toward saṃbodhi, going back and forth among gods and humans for seven rebirths, reaching the utter end of suffering.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔846 · Knowing and Seeing the Twelve Links of Dependent Arising as They Really Are〕（0216a17）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus, as said in the preceding discourse. The difference is: “What is knowing and seeing the noble path as it really is? Namely, the eightfold noble path—right view up to right concentration.”

The next discourse is also taught thus. The difference is: “What is knowing and seeing the noble path as it really is? Namely, knowing and seeing the twelve links of dependent arising as they really are. As it is said: ‘This being, that is; this arising, that arises. As, conditioned by ignorance there are formations, conditioned by formations there is consciousness, conditioned by consciousness there is name and form, conditioned by name and form there are the six sense bases, conditioned by the six sense bases there is contact, conditioned by contact there is feeling, conditioned by feeling there is craving, conditioned by craving there is clinging, conditioned by clinging there is existence, conditioned by existence there is birth, conditioned by birth there are old age, sickness, death, sorrow, grief, suffering, and distress.’ This is called the noble disciple’s knowing and seeing as it really is.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔847 · Purifying Beings Not Yet Pure〕（0216a28）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are four heavenly ways of the gods that purify beings not yet pure and further purify those already pure. What are the four? Namely, the noble disciple’s unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and accomplishment in the noble precepts; these are called the four heavenly ways of the gods, which purify beings not yet pure and further purify those already pure.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔848 · Freedom From Anger as the Highest Heavenly Way of the Gods〕（0216b06）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are four heavenly ways of the gods. What are the four? Namely, the noble disciple recollects the Tathāgata, thus: the Tathāgata, the Worthy One, the Perfectly Awakened One, the One Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Persons, the Teacher of Gods and Humans, the Buddha, the World-Honored One. Toward this recollection of the Tathāgata a mind of rejoicing arises; having rejoiced, the mind is gladdened; the mind having been gladdened, the body is tranquil; the body having become tranquil, he experiences happiness; having experienced happiness, he is concentrated in samādhi; having been concentrated in samādhi, the noble disciple trains thus: ‘What is the heavenly way of the gods?’ He further thinks thus: ‘I have heard that freedom from anger is the highest heavenly way of the gods.’ He thinks thus: ‘From today on, in the world, whether in fear or at ease, I shall not give rise to anger; I shall only receive for myself the heavenly way of the gods, wholly pure and complete.’ This is called the first heavenly way of the gods, which purifies beings not yet pure and further purifies those already pure.

“Further, bhikṣus, the noble disciple recollects the Dharma, namely the true Dharma and discipline taught by the Tathāgata, in this very life free from all burning, not dependent on time, penetrating to nirvāṇa, observed right in one’s own person, realized through one’s own person. Having thus known the recollection of the Dharma, a mind of rejoicing arises; having rejoiced, the body is tranquil; the body having become tranquil, he experiences happiness; having experienced happiness, he is concentrated in samādhi; having been concentrated in samādhi, the noble disciple trains thus: ‘What is the heavenly way of the gods?’ He further thinks thus: ‘I have heard that freedom from anger is the highest heavenly way of the gods; from today on, in this world, whether in fear or at ease, I shall not give rise to anger; I shall take up and keep the heavenly way of the gods, wholly pure and complete.’ This is called the second heavenly way of the gods.

“Further, bhikṣus, one gives rise to right mindfulness of the Saṅgha, namely that the World-Honored One’s community of disciples is upright and rightly directed, the unsurpassed field of merit, to be revered, honored, and given offerings. Having rightly recollected the Saṅgha thus, a mind of rejoicing arises; the mind having rejoiced, he is gladdened; having been gladdened, the body is tranquil; the body having become tranquil, he experiences happiness; having experienced happiness, he is concentrated in samādhi; having been concentrated in samādhi, that noble disciple trains thus: ‘What is the heavenly way of the gods?’ He further thinks thus: ‘I have heard that the gods take freedom from anger as the highest heavenly way of the gods; from today on, in all the worlds, whether in fear or at ease, I shall not give rise to anger; I shall only take up and keep the heavenly way of the gods, wholly pure and complete.’ This is called the third heavenly way of the gods.

“Further, bhikṣus, the noble disciple recollects for himself the precepts he has, and recollecting them says: ‘Mine here are precepts unbroken, precepts undefiled, precepts unmixed, precepts praised by the clear-sighted, precepts the wise do not loathe.’ Having rightly recollected the precepts and the like thus, a mind of rejoicing arises; having rejoiced, he is gladdened; having been gladdened, the body is tranquil; the body having become tranquil, he experiences happiness; having experienced happiness, he is concentrated in samādhi; having been concentrated in samādhi, the noble disciple thinks thus: ‘What is the heavenly way of the gods?’ He further thinks thus: ‘I have heard that the gods take freedom from anger as the highest; from today on, in all the worlds, whether in fear or at ease, I shall not give rise to anger; I shall take up and keep the heavenly way of the gods, wholly pure and complete.’ This is called the fourth heavenly way of the gods, which purifies beings not yet pure and further purifies those already pure.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔849 · Cutting Off Evil Greed〕（0216c17）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are four heavenly ways of the gods, which purify beings not yet pure and make those already pure grow in purity. What are the four? Namely, the noble disciple recollects the Tathāgata, thus: the Tathāgata, the Worthy One, the Perfectly Awakened One, the One Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Persons, the Teacher of Gods and Humans, the Buddha, the World-Honored One. Having thus recollected the Tathāgata, he cuts off evil greed, and cuts off the faults of evil and unwholesomeness in the mind. Because he recollects the Tathāgata, a mind of rejoicing arises; the mind having rejoiced, he is gladdened; having been gladdened, the body is tranquil; the body having become tranquil, he experiences happiness; having experienced happiness, he is concentrated in samādhi; having been concentrated in samādhi, the noble disciple trains thus: ‘What is the heavenly way of the gods?’ He further thinks thus: ‘I have heard that freedom from anger is the highest heavenly way of the gods. From today on, in all the worlds, whether in fear or at ease, I shall not give rise to anger, and shall only take up and keep the heavenly way of the gods, wholly pure and complete.’ Likewise the Dharma, the Saṅgha, and accomplishment in the noble precepts are also taught thus.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔850 · Obtaining the Flowing Water of the Dharma, the Flowing Water of Its Meaning〕（0217a02）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are four heavenly ways of the gods, which purify beings not yet pure and make those already pure grow in purity. What are the four? Namely, the noble disciple recollects the Tathāgata, thus: the Tathāgata, the Worthy One, the Perfectly Awakened One, the One Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Persons, the Teacher of Gods and Humans, the Buddha, the World-Honored One. When that noble disciple has recollected the Tathāgata, his mind is free from the entanglement of greed and desire, and from the entanglements of anger and delusion; his mind is upright. Because he recollects the Tathāgata, this noble disciple obtains the flowing water of the Dharma, obtains the flowing water of its meaning, and obtains the benefit of recollecting the Tathāgata and rejoicing; having rejoiced, gladness arises; having been gladdened, the body is tranquil; the body having become tranquil, he experiences happiness; having experienced happiness, he is concentrated in samādhi; having been concentrated in samādhi, this noble disciple trains thus: ‘What is the heavenly way of the gods?’ He further thinks thus: ‘I have heard that freedom from anger is the highest heavenly way of the gods; from today on, in all the worlds I shall not give rise to anger—the heavenly way of the gods, wholly pure and complete.’ Likewise the Dharma, the Saṅgha, and accomplishment in the noble precepts are also taught thus.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔851 · I Shall Now Teach the Discourse on the Mirror of the Dharma〕（0217a17）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “I shall now teach the discourse on the mirror of the Dharma. Listen closely and reflect well, and I shall teach it for you. What is the discourse on the mirror of the Dharma? Namely, the noble disciple’s unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and accomplishment in the noble precepts; this is called the discourse on the mirror of the Dharma.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔852 · The Bhikṣu Nantu Has Died〕（0217a23）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a number of bhikṣus put on their robes, took their bowls, and entered the city of Śrāvastī for alms. While begging for alms they heard that the bhikṣu Nantu had died, the bhikṣuṇī Nandā had died, the layman Shansheng had died, and the laywoman Shansheng had died. Having begged for alms, they returned to the vihāra, put away their robes and bowls, washed their feet, went to where the Buddha was, bowed their heads at his feet, sat back to one side, and said to the Buddha: “World-Honored One! This morning I entered the city of Śrāvastī for alms and heard that the bhikṣu Nantu, the bhikṣuṇī Nandā, the layman Shansheng, and the laywoman Shansheng had died. World-Honored One! Those four people having died, where should they be born?”

The Buddha said to the bhikṣus: “That bhikṣu Nantu and bhikṣuṇī Nandā had ended all outflows, and with the liberation of mind and liberation by wisdom free of outflows, in this very life knew for themselves and realized: ‘My birth is ended, the pure conduct established, what was to be done is done; I know for myself there is no further existence.’ The layman Shansheng and the laywoman Shansheng had ended the five lower bonds and attained non-returning; born in heaven, they attain final nirvāṇa there, not coming back to be born in this world.” Then the World-Honored One said to the bhikṣus: “I shall now teach you the discourse on the mirror of the Dharma: unbreakable purity in the Buddha, up to accomplishment in the noble precepts; this is called the discourse on the mirror of the Dharma.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔853 · A Certain Bhikṣu, a Certain Bhikṣuṇī〕（0217b11）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park … as taught at length above. The difference is: “A certain bhikṣu, a certain bhikṣuṇī, a certain layman, a certain laywoman had died …” It is also as said above.

〔854 · The Nature of the Dharma Ever Abides〕（0217b14）Thus have I heard. At one time the Buddha was staying at Nalijia village, in the Fanqijia vihāra. At that time many people of Nalijia village had died. Then a number of bhikṣus put on their robes, took their bowls, and entered Nalijia village for alms, and heard that the layman Jijiashe of Nalijia village had died, and that Nijiazha, Qulengjialuo, Jiaduolishapo, Shelu, Youposhelu, Lisezha, Alisezha, Batuoluo, Xubatuoluo, Yesheyeshutuo, and Yesheyuduoluo had all died. Having heard this, they returned to the vihāra, put away their robes and bowls, washed their feet, went to where the Buddha was, bowed their heads at the Buddha’s feet, sat back to one side, and said to the Buddha: “World-Honored One! We, a number of bhikṣus, entered Nalijia village this morning for alms and heard that the layman Jijiashe and others had died. World-Honored One! Having died, where will they be born?” The Buddha said to the bhikṣus: “Those, Jijiashe and the others, had cut off the five lower bonds and attained non-returning; they attain final nirvāṇa in heaven, not coming back to be born in this world.”

The bhikṣus said to the Buddha: “World-Honored One! Further, more than two hundred and fifty laymen have died, and further, five hundred laymen have died in this Nalijia village—have they all ended the five lower bonds, attained non-returning, and attained final nirvāṇa in that heaven, not coming back to be born in this world? Further, more than two hundred and fifty laymen have died—have they all ended the three bonds, thinned greed, hatred, and delusion, and attained once-returning, to undergo one more birth and reach the utter end of suffering? In this Nalijia village, further, five hundred laymen have died in this Nalijia village—having ended the three bonds, have they attained stream-entry, not subject to falling into evil destinations, certain and rightly tending toward saṃbodhi, going back and forth among gods and humans for seven rebirths, reaching the utter end of suffering?”

The Buddha said to the bhikṣus: “That you ask one by one as this person dies and that person dies—it is mere toil! This is not what the Tathāgata delights to answer. Whatever has birth has death; what is there to wonder at? Whether Tathāgatas arise in the world or do not arise in the world, the nature of the Dharma ever abides. That is what the Tathāgata has known for himself and fully awakened to, and reveals, expounds, distinguishes, and makes known: namely, this being, that is; this arising, that arises; conditioned by ignorance there are formations, up to conditioned by birth there are old age, sickness, death, sorrow, grief, distress, and suffering. Thus the mass of suffering gathers and arises; with the cessation of ignorance formations cease, up to with the cessation of birth old age, sickness, death, sorrow, grief, distress, and suffering cease; thus the mass of suffering ceases. Now I shall teach you the discourse on the mirror of the Dharma. Listen closely and reflect well, and I shall teach it for you. What is the discourse on the mirror of the Dharma? Namely, the noble disciple’s unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and accomplishment in the noble precepts.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔855 · Heedless? Or Heedful?〕（0217c18）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the layman Nandi came to where the Buddha was, bowed his head at the Buddha’s feet, sat back to one side, and said to the Buddha: “World-Honored One! If a noble disciple is at all times not accomplished in these five faculties, is he heedless? Or is he heedful?” The Buddha said to Nandi: “If one is at all times not accomplished in these five faculties, I say that such people are counted among the ordinary people. As for a noble disciple’s not being accomplished, his being heedless and his being heedful, it is thus:

“Nandi! If a noble disciple is accomplished in unbreakable purity in the Buddha, yet does not seek to advance upward, does not sit in an empty forest or in the open air, meditating day and night, diligently cultivating, rejoicing in the benefit of excellent and subtle deliverance; having not rejoiced, joy does not arise; joy not having arisen, the body is not tranquil; the body not being tranquil, painful feeling arises; painful feeling having arisen, the mind does not attain concentration; one whose mind does not attain concentration—this noble disciple is called heedless. Unbreakable purity in the Dharma and the Saṅgha and accomplishment in the noble precepts are also taught thus.

“Thus, Nandi, if a noble disciple is accomplished in unbreakable purity in the Buddha, his mind does not give rise to the thought of contentment. In an empty forest, under a tree, in the open air, meditating day and night, with diligent skilful means, he is able to give rise to rejoicing in excellent and subtle deliverance; having rejoiced, joy arises; joy having arisen, the body is tranquil; the body having become tranquil, he experiences happiness; having experienced happiness, the mind attains concentration. If a noble disciple’s mind attains concentration, he is called heedful; unbreakable purity in the Dharma and the Saṅgha and accomplishment in the noble precepts are also taught thus.” When the Buddha had spoken this discourse, the layman Nandi, having heard what the Buddha said, rejoiced and was glad along with it, rose from his seat, bowed at the Buddha’s feet, and departed.

〔856 · Counted Among the Ordinary People Outside〕（0218a10）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time Nandi of the Śākyas came to where the Buddha was, bowed his head at the Buddha’s feet, sat back to one side, and said to the Buddha: “World-Honored One! If a noble disciple is at all times not accomplished in the four unbreakable purities, is this noble disciple heedless? Or is he heedful?” The Buddha said to Nandi of the Śākyas: “If one is at all times not accomplished in the four unbreakable purities, I say that such people are counted among the ordinary people outside. Nandi of the Śākyas! The heedlessness and heedfulness of a noble disciple I shall now teach …” as taught at length above. When the Buddha had spoken this discourse, Nandi of the Śākyas, having heard what the Buddha said, rejoiced and was glad along with it, rose from his seat, made obeisance, and departed.

〔857 · The Five Places of Joy〕（0218a19）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. The three months of the first summer retreat had ended, and a number of bhikṣus had gathered in the dining hall, sewing robes for the Buddha: before long, when his robe was made, the Tathāgata would put on his robe, take his bowl, leave the vihāra, and wander among the people. At that time Nandi of the Śākyas heard that a number of bhikṣus had gathered in the dining hall sewing robes for the Buddha, and that before long, when his robe was made, the Tathāgata would put on his robe, take his bowl, and wander among the people. Having heard this, Nandi of the Śākyas came to where the Buddha was, bowed his head at his feet, sat back to one side, and said to the Buddha: “World-Honored One! Now my four limbs are as though loosened, the four directions are all changed, and the Dharma I heard before I have now all forgotten in confusion. I have heard that a number of bhikṣus have gathered in the dining hall sewing robes for the World-Honored One, saying: ‘Before long, when his robe is made, the Tathāgata will put on his robe, take his bowl, and wander among the people.’ Therefore great suffering now arises in my mind: when shall I again see the World-Honored One and the bhikṣus who are my good friends?”

The Buddha said to Nandi of the Śākyas: “Whether you see the Buddha or do not see the Buddha, whether you see the bhikṣus who are your good friends or do not see them, you should in season cultivate the five places of joy. What are the five? You should in season recollect the Tathāgata: the Tathāgata, the Worthy One, the Perfectly Awakened One, the One Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Persons, the Teacher of Gods and Humans, the Buddha, the World-Honored One; and the Dharma, the Saṅgha, the precepts you yourself keep, and the worldly matters you yourself practise. Recollect in season: ‘I have gained my own benefit: among beings with the stain of stinginess, I should much cultivate dwelling free of the stain of stinginess, cultivate the giving of liberation, giving that relinquishes, ever-blazing giving, delight in relinquishing, impartial bestowing, ever bearing a mind of giving.’ Thus, Nandi of the Śākyas, this fivefold concentration—whether standing, walking, sitting, or lying down, up to being together with wife and children—you should ever bind the mind to the recollection of this samādhi.” When the Buddha had spoken this discourse, Nandi of the Śākyas, having heard what the Buddha said, rejoiced and was glad along with it, made obeisance, and departed.

〔858 · Cultivate the Six Recollections in Season〕（0218b13）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park, for the three months of the first summer retreat. At that time Nandi of the Śākyas heard that the Buddha was spending the three months of the first summer retreat at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park; having heard this, he thought thus: “I should go there, and there carry out all kinds of offerings, providing for the Tathāgata and the Saṅgha of bhikṣus.” And he came there. When the three months had ended, a number of bhikṣus gathered in the dining hall sewing robes for the World-Honored One, and spoke thus: “Before long, when his robe is made, the Tathāgata will put on his robe, take his bowl, and wander among the people.” At that time Nandi of the Śākyas heard that a number of bhikṣus had gathered in the dining hall, saying: “Before long, when his robe is made, the Tathāgata will put on his robe, take his bowl, and wander among the people.” Having heard this, he came to where the Buddha was, bowed his head at his feet, withdrew and stood to one side, and said to the Buddha: “World-Honored One! Now my four limbs are as though loosened, the four directions are all changed, and the Dharma I received before I have now all forgotten in confusion. I have heard that the World-Honored One will wander among the people; when shall I again see the World-Honored One and the bhikṣus who are my good friends?”

The Buddha said to Nandi of the Śākyas: “Whether you see the Tathāgata or do not see him, whether you see the bhikṣus who are your good friends or do not see them, you should in season cultivate the six recollections. What are the six? You should recollect the Tathāgata, the Dharma, the Saṅgha, the precepts you yourself keep, the giving you yourself practise, and recollect the gods.” When the Buddha had spoken this discourse, Nandi of the Śākyas, having heard what the Buddha said, rejoiced and was glad along with it, made obeisance, and departed.

〔859 · Lishidaduo and Fulanna, Two Brothers〕（0218c02）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park, spending the three months of the first summer retreat … as said in the preceding discourse. The difference is: at that time there was an elder named Lishidaduo, and Fulanna, two brothers, who heard that a number of bhikṣus had gathered in the dining hall sewing robes for the World-Honored One … as taught at length above in the Nandi sūtra. When the Buddha had spoken this discourse, the elder Lishidaduo and Fulanna, having heard what the Buddha said, rejoiced and were glad along with it, rose from their seats, made obeisance, and departed.

〔860 · Working Their Fields in the Lujing Marsh〕（0218c09）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. The three months of the first summer retreat had ended, and a number of bhikṣus had gathered in the dining hall sewing robes for the World-Honored One. At that time the elders Lishidaduo and Fulanna, two brothers, were working their fields in the Lujing marsh; they heard that a number of bhikṣus were in the dining hall sewing robes for the World-Honored One, saying: “Before long, when his robe is made, the Tathāgata will put on his robe, take his bowl, and wander among the people.” Having heard this, they said to a man: “Now you should go to where the World-Honored One is and watch over the World-Honored One; if he is certainly to depart, come quickly and tell me.” Then that man received the order, went to a certain place, saw the World-Honored One come out, and at once hurried back and told Lishidaduo and Fulanna: “The World-Honored One has already come, together with the great assembly.” Then Lishidaduo and Fulanna went to meet the World-Honored One. The World-Honored One saw from afar Lishidaduo and Fulanna coming along the road, and went out to the roadside, spread his sitting cloth, and sat upright with body erect.

Lishidaduo and Fulanna bowed their heads at the Buddha’s feet, sat back to one side, and said to the Buddha: “World-Honored One! Now my four limbs are as though loosened, the four directions are all changed, and the things I recollected I have now all forgotten in confusion; when shall I again see the World-Honored One and the bhikṣus who are my good friends? The World-Honored One now sets out for Kośala, from Kośala to Jiashi, from Jiashi to Moluo, from Moluo to Mojietuo, from Mojietuo to Yangjia, from Yangjia to Xiumo, from Xiumo to Fentuoluo, from Fentuoluo to Kaliṅga. Therefore utmost sorrow and suffering now arise in me: when shall I again see the World-Honored One and the bhikṣus who are my good friends?”

The Buddha said to Lishidaduo and Fulanna: “Whether you see the Tathāgata or do not see the Tathāgata, whether you see the bhikṣus who are your good friends or do not see them, you should for now cultivate the six recollections in season. What are the six? You should recollect the Tathāgata …” as taught at length above, up to: “… recollect the gods. Yet, elder, the household life is crowded and noisy, the household life is defiling; going forth is open and free; a layman finds it hard to dwell in homelessness, wholly fresh and clean, wholly pure and complete, the pure conduct spotless.”

The elder said to the Buddha: “Wonderful, World-Honored One! Well have you taught this Dharma: ‘The household life is crowded and noisy, the household life is defiling, going forth is open and free; a layman finds it hard to dwell in homelessness, wholly fresh and clean, wholly pure and complete, the pure conduct spotless.’ I am a great minister of King Prasenajit; when King Prasenajit wished to go into the park for a viewing, he had me ride a great elephant, carrying the king’s foremost palace women, one in front of me, one behind me, and I sat between them. When the elephant went downhill, the one in front held my neck and the one behind clung to my back; when the elephant went uphill, the one behind held my neck and the one in front clung to the lapel of my robe. Those maids, for the sake of entertaining the king, wore garments of silk and brocade, were anointed with all kinds of fine perfumes, and were adorned with necklaces of jewels. Going about with them, I always guarded three things: first, driving the elephant, fearing to lose the right way; second, guarding my own mind, fearing that attachment would arise; third, guarding myself, fearing that I would tumble and fall. World-Honored One! At that time, toward the king’s maids, not for a single moment was I without right reflection.” The Buddha said to the elder: “Excellent! Excellent! You are able to guard the mind well.”

The elder said to the Buddha: “All the wealth I have in my house I always share in common, equally, with the World-Honored One and with the bhikṣus, bhikṣuṇīs, laymen, and laywomen, and I do not count it as my own.” The Buddha said to the elder: “Excellent! Excellent! In the land of Kośala you are rich in wealth beyond measure, none can equal you, and yet toward your wealth you are able not to count it as your own.” Then the World-Honored One taught the Dharma to that elder in various ways, instructing, teaching, illumining, and gladdening him; having instructed, taught, illumined, and gladdened him, he rose from his seat and departed.