雜阿含經 卷第十九Saṃyukta Āgama · Fascicle 19

“I too see this being, and the reason I do not speak of it is for fear that people would not believe.” The thirty-three discourses of this fascicle are the second fascicle of what is spoken by the disciples: Mahāmaudgalyāyana sees a being on the road and smiles, does not speak of it on the road, and speaks of it only when he has returned before the World-Honored One; the World-Honored One says, I too see this, and then tells the past deed, and then says, “truly and without difference; you should bear it in mind.” What the disciple sees, the World-Honored One seals; what the disciple speaks can be borne in mind because of this.

I. What Is Seen

Śakra speaks a verse praising the fruit of giving; Mahāmaudgalyāyana asks what he has seen; Śakra answers with the reverence of the five foremost and the palace without equal in the small chiliocosm, “seeing this fruit, I spoke this verse.” Mahāmaudgalyāyana goes to the heaven of the Thirty-three to ask the meaning of liberation by the ending of craving; Śakra “sometimes remembers former matters, and sometimes does not,” and only asks him to go in and look at the new palace; Mahāmaudgalyāyana answers three times, “It is because you earlier cultivated good dharmas, by the causes and conditions of merit, that this wonderful fruit has come to be,” and then “with one toe he flicked the palace,” to make weariness arise. What the god sees is the fruit; what the disciple sees is heedlessness; what is flicked is the palace, and what is brought about is weariness.

II. What Is Sealed

In twenty-seven discourses, each time Mahāmaudgalyāyana sees a being—a body like a tower, shaped like dried meat, hairs like great needles, headless with two eyes, a tongue nailed and a tongue adzed, iron wheels under the flanks—each is “moving through the air, weeping and wailing.” Each sight waits to be told before the World-Honored One, and in 508 to 510 the World-Honored One says, “Among my śrāvakas, one abiding in true vision, true knowledge, true meaning, and true Dharma, with decisive penetration,” words that set the meaning of all twenty-seven sights, and tells the deed: butchering cattle, butchering sheep, hunting, fortune-telling, adultery, splashing a bhikṣu with impure water, putting excrement under rice, stealing seven fruits, stealing the sugar on the axe-blade, a monastery steward’s rebukes and abuse, stirring up the Saṅgha. The body seen answers the deed done, “because of this offence he has already suffered immeasurable pain in hell, and with the remaining retribution from hell he now receives this body and continues to suffer this pain.” The disciple sees the body, the World-Honored One tells the deed; one seeing and one telling, and then, “as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.”

III. What Is Declared

The World-Honored One teaches the Dharma for his mother in the heaven of the Thirty-three, and the gods “come as they wish and go as they wish.” Mahāmaudgalyāyana asks whether these gods once heard the Dharma and attained unbreakable purity and so came to be born there; the World-Honored One says so it is, Śakra repeats it, a bhikṣu repeats it, and then the gods “before the World-Honored One each declared for themselves the attainment of the dharma of stream-entry”; forty gods before Mahāmaudgalyāyana likewise “each declared for themselves the attainment of the fruit of stream-entry.” Declared before the Buddha, declared before a disciple, what is declared is the same fruit; within what is spoken by the disciples there is what the gods speak of themselves.

IV. One Path

Aniruddha thinks, “There is a one-vehicle path that purifies beings, frees them from sorrow, grief, affliction, and pain, and attains the Dharma of suchness, namely the four foundations of mindfulness”; one secluded from the four foundations of mindfulness is secluded from the noble Dharma, from the noble path, from the deathless Dharma, and one who has faith and delight in them is the reverse. Mahāmaudgalyāyana knows his thought and goes to ask: asked once about delighting in the four foundations of mindfulness, Aniruddha answers, “the mind takes the body as its object and abides in right mindfulness, tamed, stilled, quiescent, one-pointed and advancing”; asked once about cultivating and much cultivating, Aniruddha answers that toward the inner and outer body, feelings, mind, and dharmas one “forms the perception of weariness, the perception of non-weariness, and the perception of equanimity toward both weariness and non-weariness, abiding in right mindfulness and right knowledge.” The fascicle speaks from the rewards of the gods down to the remaining retribution of beings, and from remaining retribution to the one-vehicle path. Cause and fruit are truly and without difference, and what frees one from birth, old age, sickness, death, sorrow, grief, affliction, and pain is one path alone; a disciple sees it, a disciple speaks it, the World-Honored One seals it.

Fascicle 19 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra, belongs to the Connected Discourses Spoken by the Disciples, and this fascicle is the second fascicle of the Connected Discourses Spoken by the Disciples; it carries on from the recitation title at the head of Fascicle 18, “the Recitation Spoken by the Disciples, Part Four.” The fascicle holds thirty-three discourses, from the five hundred and fourth discourse to the five hundred and thirty-sixth, and the principal speaker is the venerable Mahāmaudgalyāyana. In the five hundred and fourth and the five hundred and fifth discourses, the venerable Mahāmaudgalyāyana and Śakra Devānām Indra question each other: in the one he asks about the verse spoken by Śakra on taming the stain of stinginess, and Śakra answers with the bowing in reverence of the foremost clans and of the gods, and that in the small chiliocosm there is no palace equal to Vijayanta; in the other he goes to the heaven of the Thirty-three to ask Śakra the intent of his rejoicing after he had asked about liberation by the ending of craving in the stone cave of Mount Jiege; Śakra, much attached to the pleasure of heedlessness, shows him a newly completed palace; Mahāmaudgalyāyana says that this is a wonderful fruit brought about by the causes and conditions of merit from good dharmas cultivated before, and then with one toe flicks the palace and makes it shake, wishing to make weariness arise in Śakra’s mind. In the five hundred and sixth discourse, the World-Honored One spends the summer retreat on the dappled soft stone in the heaven of the Thirty-three, teaching the Dharma for his mother and the Thirty-three; the venerable Mahāmaudgalyāyana, at the request of the four assemblies of Jambudvīpa, goes to the heaven of the Thirty-three to pay their respects; the World-Honored One says that the gods come and go according to his wish; the World-Honored One, Śakra, and a bhikṣu three times tell that the gods were born here by unbreakable purity and accomplishment in the noble precepts, and the gods each declare for themselves the attainment of the dharma of stream-entry; the World-Honored One appoints seven days, and returns to the city of Sāṃkāśya in Jambudvīpa. In the five hundred and seventh discourse, forty gods come to the venerable Mahāmaudgalyāyana, say of themselves that they were born in heaven because they attained unbreakable purity and accomplishment in the noble precepts, and each declare for themselves the attainment of the fruit of stream-entry. The twenty-seven discourses from the five hundred and eighth to the five hundred and thirty-fourth have one pattern: the venerable Lakṣaṇa and the venerable Mahāmaudgalyāyana go together for alms; on the road Mahāmaudgalyāyana sees a being and smiles gladly; Lakṣaṇa asks its cause, and Mahāmaudgalyāyana says the question is untimely; when they have returned before the World-Honored One, Lakṣaṇa asks again, and Mahāmaudgalyāyana tells of the bodily suffering of the being he saw; the World-Honored One tells the bhikṣus what that being did in a past age and of the remaining retribution from hell, confirming that what Mahāmaudgalyāyana saw is true and without difference; the five hundred and eighth to the five hundred and tenth discourses have the full pattern; from the five hundred and eleventh on, most abbreviate what precedes with ‘up to’; from the five hundred and twenty-third the dwelling place turns to Vārāṇasī, the Deer Park at the Sages’ Dwelling, and from the five hundred and twenty-sixth it turns to Śrāvastī, and the deeds told are mostly from the time when the being had gone forth in the Dharma of the Buddha Kāśyapa. In the five hundred and thirty-fifth and the five hundred and thirty-sixth discourses, the venerable Aniruddha dwells in the Pine Grove Monastery, and the venerable Mahāmaudgalyāyana dwells in the Vṛji village, Mount Śiśumāra: one tells of the one-vehicle path of the four foundations of mindfulness that Aniruddha thought of alone in a quiet place, and of Mahāmaudgalyāyana coming before him by supernormal power, restating his thought, and asking what is called delighting in the four foundations of mindfulness; the other tells of Mahāmaudgalyāyana asking about cultivating and much cultivating the four foundations of mindfulness, and Aniruddha answering with the perception of weariness, the perception of non-weariness, and the perception of equanimity toward both, inner, outer, and inner and outer. The speakers: the principal speaker is the venerable Mahāmaudgalyāyana; the answerer in the five hundred and thirty-fifth and the five hundred and thirty-sixth discourses is the venerable Aniruddha; the World-Honored One teaches the Dharma directly in the five hundred and sixth discourse and in the five hundred and eighth to the five hundred and thirty-fourth. The fascicle has one verse, in the five hundred and fourth discourse, spoken by Śakra Devānām Indra, and the plain rendering translates it line by line in verse form; within the venerable Mahāmaudgalyāyana’s question the verse is recited again, with slight differences of wording, and the plain rendering translates it as part of the question. There is no summary verse. Where the base text abbreviates what precedes with ‘up to’, the plain rendering writes it in the form ‘… [as in the preceding discourse] …’, and does not fill in on its behalf; the abbreviating sentences at the end of discourses, in six places—the five hundred and seventh, the five hundred and thirteenth, the five hundred and seventeenth, the five hundred and eighteenth, the five hundred and nineteenth, and the five hundred and thirtieth discourses—the plain rendering abbreviates as given, only listing their names. The five hundred and fourth, the five hundred and fifth, the five hundred and sixth, the five hundred and seventh, the five hundred and thirty-fifth, and the five hundred and thirty-sixth discourses have no closing words ‘rejoiced and practiced accordingly,’ and the plain rendering, following the base text, does not add them. The parenthesis at the head of each segment (…) is the anchor of page, register, and line in the Taishō canon.

〔0 · Title〕（0133a19）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 19.” 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 is the second fascicle of the Connected Discourses Spoken by the Disciples; it carries on from the recitation title at the head of Fascicle 18, “the Recitation Spoken by the Disciples, Part Four,” and the head of this fascicle does not mark the recitation title again. The fascicle holds thirty-three discourses, from the five hundred and fourth to the five hundred and thirty-sixth; it has one verse, in the five hundred and fourth discourse, together with the lines that the venerable Mahāmaudgalyāyana recites again within his question; the twenty-seven discourses from the five hundred and eighth to the five hundred and thirty-fourth have one pattern, and from the five hundred and eleventh on most abbreviate what precedes with ‘up to’. After the five hundred and thirty-sixth discourse it closes with “Saṃyukta Āgama, Fascicle 19.”

〔504 · Able to Subdue the Stain of Stinginess〕（0133a22）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Mahāmaudgalyāyana was on Vulture Peak. At that time Śakra Devānām Indra, who dwelt in a superb palace, came by night to where the venerable Mahāmaudgalyāyana was, bowed his head at his feet, withdrew and sat to one side. At that time the radiance of Śakra Devānām Indra lit up the whole of Vulture Peak, and all around there was a great brightness. Then Śakra Devānām Indra, having sat down, spoke a verse:

　　“One who can subdue the stain of stinginess, a great one who gives at the proper time—

　　this is called the worthy among givers, who sees excellence in the life to come.”

Then Mahāmaudgalyāyana asked Śakra: “Kauśika! What is it to tame the stain of stinginess and to see excellence, that you speak:

　　‘One who can tame the stain of stinginess, a great one who gives at the proper time—

　　this then is the worthy among givers, who sees excellence in the life to come’?”

Then Śakra, lord of the gods, answered: “Venerable Mahāmaudgalyāyana! It is because the foremost brāhmaṇa clans, the foremost kṣatriya clans, the foremost householder clans, the foremost of the Four Kings’ heaven, and the foremost of the Thirty-three all bow their heads in reverence to me. Venerable Mahāmaudgalyāyana! I am revered and bowed to by the foremost brāhmaṇa clans, the foremost kṣatriya clans, the foremost householder clans, the foremost of the Four Kings’ heaven, and the foremost of the Thirty-three; seeing such a fruit, I spoke this verse.

“Further, venerable Mahāmaudgalyāyana! Wherever the sun travels round, shining in all directions, up to the thousand worlds—a thousand moons, a thousand suns, a thousand Sumeru kings of mountains, a thousand Pūrvavidehas, a thousand Uttarakurus, a thousand Aparagodānīyas, a thousand Jambudvīpas, a thousand heavens of the Four Great Kings, a thousand heavens of the Thirty-three, the Yāma heaven, the Tuṣita heaven, the heaven of the gods who delight in creation, the heaven of the gods who wield the creations of others, and a thousand Brahmā heavens—this is called the small chiliocosm. In this small chiliocosm there is no palace equal to the Vijayanta palace. Vijayanta has a hundred and one towers; each tower has seven storeys, each storey seven chambers, each chamber seven heavenly queens, and each heavenly queen seven attendant maidens. Venerable Mahāmaudgalyāyana! In the small chiliocosm there is no palace as finely adorned as Vijayanta; I see that because stinginess was tamed there is this wonderful fruit, and so I spoke this verse.”

Mahāmaudgalyāyana said to Śakra: “Good, good, Kauśika! You are able to see this excellent and wonderful fruit, and so you speak this verse.” Then Śakra, lord of the gods, having heard what the venerable Mahāmaudgalyāyana said, rejoiced and rejoiced, and suddenly vanished.

〔505 · Having First Cultivated Good Dharmas, the Causes of Merit〕（0133b24）Thus have I heard. At one time the Buddha was staying at Rājagṛha. At that time the venerable Mahāmaudgalyāyana was on Vulture Peak. At that time the venerable Mahāmaudgalyāyana, alone in a quiet place in meditative reflection, thought thus: ‘Once, in the stone cave of Mount Jiege, Śakra Devānām Indra asked the World-Honored One the meaning of liberation by the ending of craving, and the World-Honored One explained it for him; having heard it he rejoiced, and seemed to wish to ask further. I shall now go and ask him the intent of his rejoicing.’ Having thought thus, in the time it takes a strong man to bend or stretch his arm, he vanished from Vulture Peak, reached the heaven of the Thirty-three, and stopped not far from a Puṇḍarīka pond.

At that time Śakra, lord of the gods, was sporting in a bathing pool with five hundred palace maidens, and there were goddesses whose voices were beautiful. Then Śakra, seeing the venerable Mahāmaudgalyāyana from afar, said to the goddesses: “Do not sing. Do not sing.” Then the goddesses at once fell silent. Śakra, lord of the gods, at once came to where the venerable Mahāmaudgalyāyana was, bowed his head at his feet, withdrew and stood to one side. The venerable Mahāmaudgalyāyana asked Śakra: “Earlier, on Mount Jiege, you asked the World-Honored One the meaning of liberation by the ending of craving, and having heard it you rejoiced; what was your intent? Did you rejoice at hearing the teaching? Or did you rejoice because you wished to ask further?”

Śakra, lord of the gods, said to the venerable Mahāmaudgalyāyana: “We of the Thirty-three are much attached to the pleasure of heedlessness; sometimes we remember former matters, and sometimes we do not. The World-Honored One is now at Rājagṛha, in the Kalandaka Bamboo Grove; if the venerable one wishes to know what I asked earlier on Mount Jiege, you may now go and ask the World-Honored One; as the World-Honored One says, so you should bear it in mind. But here I have a fine palace, newly completed and not long finished; you may go in and look at it.” Then the venerable Mahāmaudgalyāyana silently accepted the invitation, and at once went into the palace together with Śakra, lord of the gods.

Those goddesses, seeing Śakra coming from afar, all played heavenly music, some singing and some dancing. The goddesses wore necklaces and adornments on their bodies, and gave forth beautiful sounds in harmony with the five kinds of music, like those skilled in making music, their sounds no different. As soon as the goddesses saw the venerable Mahāmaudgalyāyana, they all felt ashamed and went into the rooms to hide. Then Śakra, lord of the gods, said to the venerable Mahāmaudgalyāyana: “Look at this palace: the ground is fine and level, and its walls, pillars, beams, upper storeys, windows, nets, and curtains are all finely adorned.” The venerable Mahāmaudgalyāyana said to Śakra: “Kauśika! It is because you earlier cultivated good dharmas, by the causes and conditions of merit, that this wonderful fruit has come to be.” Thus Śakra praised himself three times, asking the venerable Mahāmaudgalyāyana, and the venerable Mahāmaudgalyāyana likewise answered two and three times.

Then the venerable Mahāmaudgalyāyana thought thus: ‘Now this Śakra is extremely heedless, dwelling attached to the divine realm, praising this palace; I shall make weariness arise in his mind.’ At once he entered samādhi, and by the power of his supernormal power, with one toe he flicked the palace, and made it shake throughout. Then the venerable Mahāmaudgalyāyana at once vanished. The goddesses, seeing this palace shaking and swaying, stumbled about in fear, ran east and west, and said to Śakra: “Is this Kauśika’s teacher, who has such great power of merit?” Then Śakra, lord of the gods, said to the goddesses: “This is not my teacher. This is the teacher’s disciple Mahāmaudgalyāyana, pure in pure conduct, of great virtue and great power.” The goddesses said: “Good, Kauśika! If there is a fellow student of such pure conduct, great virtue, and great power, what must the virtue and power of the teacher be?”

〔506 · They Come as They Wish and Go as They Wish〕（0134a07）Thus have I heard. At one time the Buddha was staying in the heaven of the Thirty-three, on the dappled soft stone, spending the summer retreat not far from the Pārijāta and Kovidāra fragrant trees, teaching the Dharma for his mother and the Thirty-three. At that time the venerable Mahāmaudgalyāyana was keeping the retreat at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the four assemblies came to where the venerable Mahāmaudgalyāyana was, bowed their heads at his feet, withdrew and sat to one side, and said to the venerable Mahāmaudgalyāyana: “Do you know where the World-Honored One is spending the summer retreat?” The venerable Mahāmaudgalyāyana answered: “I have heard that the World-Honored One is in the heaven of the Thirty-three, on the dappled soft stone, spending the summer retreat not far from the Pārijāta and Kovidāra fragrant trees, teaching the Dharma for his mother and the Thirty-three.” Then the four assemblies, having heard what the venerable Mahāmaudgalyāyana said, rejoiced and rejoiced, each rose from their seats, paid homage, and left.

Then the four assemblies, when the three months of the retreat had passed, came again to where the venerable Mahāmaudgalyāyana was, bowed their heads at his feet, withdrew and sat to one side. Then the venerable Mahāmaudgalyāyana taught the Dharma for the four assemblies in various ways, and instructed, taught, illumined, and gladdened them; having instructed, taught, illumined, and gladdened them, he remained silent. Then the four assemblies rose from their seats, bowed their heads in homage, and said to the venerable Mahāmaudgalyāyana: “Venerable Mahāmaudgalyāyana! You should know that we have not seen the World-Honored One for a long time; the great assembly thirsts greatly and wishes to see the World-Honored One. Venerable Mahāmaudgalyāyana! If it is no trouble to you, we pray that you go for us to the heaven of the Thirty-three and pay our respects to the World-Honored One on behalf of us all: ‘Are you of little illness and little affliction, light and easy in your daily life, dwelling in comfort?’ And say further to the World-Honored One: ‘The four assemblies of Jambudvīpa wish to see the World-Honored One, but have no divine power to rise to the heaven of the Thirty-three to pay homage to the World-Honored One; the Thirty-three have their own divine power to come down to the human world; may the World-Honored One return to Jambudvīpa, out of compassion.’” Then the venerable Mahāmaudgalyāyana silently consented. Then the four assemblies, knowing that the venerable Mahāmaudgalyāyana had silently consented, each rose from their seats, paid homage, and left.

Then the venerable Mahāmaudgalyāyana, knowing that the four assemblies had left, at once entered samādhi, an attainment befitting it, and in the time it takes a strong man to bend or stretch his arm, vanished from Śrāvastī and appeared in the heaven of the Thirty-three, on the dappled soft stone, not far from the Pārijāta and Kovidāra fragrant trees. At that time the World-Honored One, surrounded by a countless retinue of the assembly of the Thirty-three, was teaching the Dharma. Then the venerable Mahāmaudgalyāyana, seeing the World-Honored One from afar, leapt with joy and thought: ‘Today the World-Honored One, surrounded by the great assembly of the gods, teaches the Dharma no differently from the assemblies in Jambudvīpa.’ Then the World-Honored One, knowing what the venerable Mahāmaudgalyāyana was thinking, said to the venerable Mahāmaudgalyāyana: “Mahāmaudgalyāyana! It is not by their own power. When I wish to teach the Dharma to the gods, they come and gather; when I wish them to go, they go back. They come according to my wish, and go according to my wish.”

Then the venerable Mahāmaudgalyāyana bowed his head at the Buddha’s feet, withdrew and sat to one side, and said to the World-Honored One: “Various great assemblies of gods have gathered here like clouds; in that assembly of gods, are there those who once heard the Dharma taught by the Buddha, the World-Honored One, attained unbreakable purity, and at the breaking up of the body at death came to be born here?” The Buddha said to the venerable Mahāmaudgalyāyana: “So it is, so it is. Of the various gods who have come and gathered here like clouds, there are those who in past lives heard the Buddha’s Dharma, attained unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, were accomplished in the noble precepts, and at the breaking up of the body at death came to be born here.”

Then Śakra, lord of the gods, seeing the World-Honored One and the venerable Mahāmaudgalyāyana speak thus in praise, and having spoken together with the assembly of gods, said to the venerable Mahāmaudgalyāyana: “So it is, so it is. Venerable Mahāmaudgalyāyana! The various assemblies here all once heard the right Dharma in past lives, attained unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, were accomplished in the noble precepts, and at the breaking up of the body at death came to be born here.” Then a certain bhikṣu, seeing that the words of the World-Honored One, the venerable Mahāmaudgalyāyana, and Śakra, lord of the gods, had well set forth and affirmed one another, said to the venerable Mahāmaudgalyāyana: “So it is, so it is. Venerable Mahāmaudgalyāyana! The various gods who have come and gathered here all once heard the right Dharma in past lives, attained unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, were accomplished in the noble precepts, and at the breaking up of the body at death came to be born here.”

Then a god rose from his seat, arranged his robes, bared his right shoulder, joined his palms, and said to the Buddha: “World-Honored One! I too have accomplished unbreakable purity in the Buddha, and so came to be born here.” Another god said: “I attained unbreakable purity in the Dharma.” Some said that they attained unbreakable purity in the Saṅgha, and some said that they were accomplished in the noble precepts, and so came to be born here. Thus countless thousands of gods, before the World-Honored One, each declared for themselves the attainment of the dharma of stream-entry, and all at once vanished before the Buddha.

Then the venerable Mahāmaudgalyāyana, knowing that the assembly of gods had left, not long after rose from his seat, arranged his robes, bared his right shoulder, and said to the Buddha: “World-Honored One! The four assemblies of Jambudvīpa bow their heads in reverence at the World-Honored One’s feet and ask after the World-Honored One: ‘Are you of little illness and little affliction, light and easy in your daily life, dwelling in comfort?’ The four assemblies long for you and wish to see the World-Honored One. And they say further to the World-Honored One: ‘We in the human world have no divine power to rise to the heaven of the Thirty-three to pay homage to the World-Honored One, but those gods have great power of virtue and can all come down to Jambudvīpa; may the World-Honored One return to Jambudvīpa, out of compassion for the four assemblies.’” The Buddha said to Maudgalyāyana: “You may go back there and tell the people of Jambudvīpa: ‘After seven days the World-Honored One will return from the heaven of the Thirty-three to the city of Sāṃkāśya in Jambudvīpa, outside the outer gate, beneath the udumbara tree.’”

The venerable Mahāmaudgalyāyana, having received the World-Honored One’s instruction, at once entered samādhi, and, just as in the time it takes a strong man to bend or stretch his arm, vanished from the heaven of the Thirty-three, reached Jambudvīpa, and told the four assemblies: “You should know that after seven days the World-Honored One will return from the heaven of the Thirty-three to the city of Sāṃkāśya in Jambudvīpa, outside the outer gate, beneath the udumbara tree.” When the seventh day came as appointed, the World-Honored One came down from the heaven of the Thirty-three to Jambudvīpa, beneath the udumbara tree of the city of Sāṃkāśya; gods, nāgas, and spirits, up to the Brahmā gods, all came down with him. At that very time this gathering place was named ‘the Place of Descent from the Heavens.’

〔507 · Each Declared for Themselves the Fruit of Stream-Entry〕（0134c24）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time forty gods came to where the venerable Mahāmaudgalyāyana was, bowed their heads in homage, withdrew and sat to one side. Then the venerable Mahāmaudgalyāyana said to the gods: “Good, gods! You are accomplished in unbreakable purity in the Buddha, accomplished in unbreakable purity in the Dharma and the Saṅgha.” Then the forty gods rose from their seats, arranged their robes, bared their right shoulders, joined their palms, and said to the venerable Mahāmaudgalyāyana: “We attained unbreakable purity in the Buddha, unbreakable purity in the Dharma and the Saṅgha, and accomplishment in the noble precepts, and so were born in heaven.” One god said: “Attained unbreakable purity in the Buddha.” Some said: “Attained unbreakable purity in the Dharma.” Some said: “Attained unbreakable purity in the Saṅgha.” Some said: “Accomplished in the noble precepts, and at the breaking up of the body at death was born in heaven.” Then the forty gods, before the venerable Mahāmaudgalyāyana, each declared for themselves the attainment of the fruit of stream-entry, and at once vanished.

As with the forty gods, so four hundred, eight hundred, ten thousand gods spoke likewise.

〔508 · Abiding in True Vision, True Knowledge, True Meaning, and True Dharma〕（0135a08）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Mahāmaudgalyāyana and the venerable bhikṣu Lakṣaṇa were together on Vulture Peak. The venerable Lakṣaṇa came in the early morning to where the venerable Mahāmaudgalyāyana was, and said to the venerable Mahāmaudgalyāyana: “Let us go out together from Vulture Peak and enter Rājagṛha for alms.” Then the venerable Mahāmaudgalyāyana silently consented, and at once they went out together from Vulture Peak and entered Rājagṛha for alms. Coming to a certain place, the venerable Mahāmaudgalyāyana had a thought in mind, and smiled gladly. The venerable Lakṣaṇa, having seen him smile, at once asked the venerable Mahāmaudgalyāyana: “When the Buddha or a disciple of the Buddha smiles gladly, it is not without cause; venerable one, for what cause and what reason did you smile today?” The venerable Mahāmaudgalyāyana said: “The question is untimely. Let us first enter Rājagṛha for alms, and when we have returned before the World-Honored One, ask this matter again; that will be a timely question, and then I shall tell you.”

Then the venerable Mahāmaudgalyāyana and the venerable Lakṣaṇa, having entered Rājagṛha for alms and returned, washed their feet, put away their robes and bowls, went together to where the Buddha was, bowed their heads at the Buddha’s feet, withdrew and sat to one side. The venerable Lakṣaṇa asked the venerable Mahāmaudgalyāyana: “This morning I went out from Vulture Peak with you for alms, and at a certain place you smiled gladly; I at once asked you the cause of your smile, and you answered me that the question was untimely; now I ask you again: for what cause and what reason did you smile gladly?” The venerable Mahāmaudgalyāyana said to the venerable Lakṣaṇa: “On the road I saw a being, its body like a tower, weeping and wailing, in grief, sorrow, and pain, moving through the air. Having seen it, I thought thus: ‘Such a being receives such a body, and has such great grief, sorrow, and suffering.’ That is why I smiled.”

Then the World-Honored One told the bhikṣus: “Good, good! Among my śrāvakas, there is one abiding in true vision, true knowledge, true meaning, and true Dharma, with decisive penetration, who sees this being. I too see this being, but do not speak of it, for fear that people would not believe. Why? If there are those who do not believe what the Tathāgata says, they are foolish people who suffer through the long night.” The Buddha told the bhikṣus: “In a past age, that being with a huge body was in this Rājagṛha a cattle-butcher’s son; because of butchering cattle, he fell into hell for hundreds of thousands of years; having come out of hell, with the remaining retribution for butchering cattle, he received such a body, and constantly suffers such grief, sorrow, affliction, and pain. Thus, bhikṣus! It is as the venerable Mahāmaudgalyāyana saw, without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔509 · Because of the Offence of Butchering Cattle〕（0135b12）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Mahāmaudgalyāyana and the venerable Lakṣaṇa were on Vulture Peak. The venerable Lakṣaṇa came in the early morning to where the venerable Mahāmaudgalyāyana was, and said to the venerable Mahāmaudgalyāyana: “Let us go out together from Vulture Peak and enter Rājagṛha for alms.” The venerable Mahāmaudgalyāyana silently consented, and at once they went out together from Vulture Peak and entered Rājagṛha for alms. Coming to a certain place, the venerable Mahāmaudgalyāyana had a thought in mind, and smiled gladly. The venerable Lakṣaṇa, seeing the venerable Mahāmaudgalyāyana smile, at once asked: “Venerable one! When the Buddha or a śrāvaka disciple of the Buddha smiles gladly, it is not without cause; venerable one, for what cause and what reason did you smile today?” The venerable Mahāmaudgalyāyana said: “The question is untimely. Let us first go for alms, and when we have returned before the World-Honored One, ask this matter again; that will be a timely question.”

The venerable Mahāmaudgalyāyana and the venerable Lakṣaṇa entered the city together for alms, and when they had eaten and returned, washed their feet, put away their robes and bowls, went together to where the Buddha was, bowed their heads at the Buddha’s feet, withdrew and sat to one side. The venerable Lakṣaṇa asked the venerable Mahāmaudgalyāyana: “This morning I entered Rājagṛha with you for alms, and at a certain place you smiled gladly; I at once asked you for what cause you smiled, and you answered me that the question was untimely; now I ask you: for what cause and what reason did you smile gladly?” The venerable Mahāmaudgalyāyana said to the venerable Lakṣaṇa: “On the road I saw a being, its sinews and bones joined together, its whole body impure, foul and loathsome, with crows, kites, eagles, vultures, jackals, and hungry dogs following and snatching at it to eat; some reached in through its ribs, pulled out its innards and ate them; in extreme pain, it wept and wailed. Having seen it, I thought in my mind: ‘Such a being receives such a body, and suffers such unprofitable suffering.’”

Then the World-Honored One told the bhikṣus: “Good, bhikṣu! Among my śrāvakas, there is one abiding in true vision, true knowledge, true meaning, and true Dharma, with decisive penetration, who sees such a being. I too see this being, but do not speak of it, for fear that people would not believe. Why? If there are those who do not believe what the Tathāgata says, they are foolish people who will suffer unprofitable suffering through the long night. Bhikṣus! This being in a past age was in this Rājagṛha a cattle-butcher’s apprentice; because of the offence of butchering cattle, he has already fallen into hell for hundreds of thousands of years and suffered immeasurable pain; by the condition of the remaining retribution for that evil deed of butchering cattle, he now receives this body, and continues to suffer such unprofitable suffering. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔510 · He Was a Sheep-Butcher〕（0135c17）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. The venerable Mahāmaudgalyāyana and the venerable Lakṣaṇa were on Vulture Peak. The venerable Lakṣaṇa came in the early morning to where the venerable Mahāmaudgalyāyana was, and said to the venerable Mahāmaudgalyāyana: “Let us go out together from Vulture Peak and enter Rājagṛha for alms.” The venerable Mahāmaudgalyāyana silently consented, and at once they went out together from Vulture Peak and entered Rājagṛha for alms. Coming to a certain place, the venerable Mahāmaudgalyāyana had a thought in mind, and smiled gladly. The venerable Lakṣaṇa, seeing the venerable Mahāmaudgalyāyana smile, at once asked: “Venerable one! When the Buddha or a śrāvaka disciple of the Buddha smiles gladly, it is not without cause; venerable one, for what cause and what reason did you smile today?” The venerable Mahāmaudgalyāyana said: “The question is untimely. Let us first go for alms, and when we have returned before the World-Honored One, ask this matter again; that will be a timely question.”

When the venerable Mahāmaudgalyāyana and the venerable Lakṣaṇa had entered the city together and finished their alms, they returned, washed their feet, put away their robes and bowls, went together to where the Buddha was, bowed their heads at the Buddha’s feet, withdrew and sat to one side. The venerable Lakṣaṇa asked the venerable Mahāmaudgalyāyana: “This morning I entered Rājagṛha with you for alms, and at a certain place you smiled gladly; I at once asked you the cause of your smile, and you answered me that the question was untimely; now I ask you: for what cause and what reason did you smile gladly?” The venerable Mahāmaudgalyāyana said to Lakṣaṇa: “On the road I saw a being with a huge body, its whole body without skin, a single lump of flesh, moving through the air, with crows, kites, eagles, vultures, jackals, and hungry dogs following and snatching at it to eat; some reached in through its ribs, pulled out its innards and ate them; in pressing pain, it wept and wailed. At once I thought: ‘Such a being receives such a body, and suffers such unprofitable suffering.’”

The Buddha told the bhikṣus: “Good, bhikṣu! Among my śrāvakas, there is one abiding in true vision, true knowledge, true meaning, and true Dharma, with decisive penetration, who sees this being. I too see this being, but do not speak of it, for fear that people would not believe. Why? If there are those who do not believe what the Tathāgata says, they are foolish people who will suffer unprofitable suffering through the long night. Bhikṣus! This being in a past age was in this Rājagṛha a sheep-butcher; because of this offence, he has already fallen into hell for hundreds of thousands of years and suffered immeasurable pain; he now receives this body, and because of the remaining retribution continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔511 · He Was a Sheep-Butcher’s Apprentice〕（0136a20）Thus have I heard. At one time the Buddha was staying at Rājagṛha, … [as in the preceding discourse] … the venerable Mahāmaudgalyāyana on the road saw a being with a huge body, its whole body without skin, shaped like dried meat, moving through the air. … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age was in this Rājagṛha a sheep-butcher’s apprentice; because of the offence of butchering sheep, he has already fallen into hell for hundreds of thousands of years and suffered immeasurable pain; he now receives this body, and continues to suffer this retribution. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔512 · She Caused Her Own Abortion〕（0136a28）Thus have I heard. At one time the Buddha was staying at Rājagṛha, … [as in the preceding discourse] … on the road he saw a being with a huge body, its whole body without skin, shaped like a lump of flesh, moving through the air. … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age, in this Rājagṛha, caused her own abortion; because of this offence, she has been in hell for hundreds of thousands of years and suffered immeasurable pain; because of the remaining retribution, she now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔513 · He Was an Elephant-Tamer〕（0136b07）Thus have I heard. At one time the Buddha was staying at Rājagṛha, … [as in the preceding discourse] … the venerable Mahāmaudgalyāyana on the road saw a being with a huge body, its whole body growing hairs, the hairs like great needles, every needle on fire, burning its own body, the pain piercing to the marrow. … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age was in this Rājagṛha an elephant-tamer; because of this offence, he has already fallen into hell for hundreds of thousands of years and suffered immeasurable pain; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

As with the elephant-tamer, so with horse-tamers, cattle-tamers, those who delight in slander, and all kinds of people who torment others, likewise.

〔514 · He Delighted in Fighting〕（0136b18）Thus have I heard. At one time the Buddha was staying at Rājagṛha, … [as in the preceding discourse] … the venerable Mahāmaudgalyāyana on the road saw a being with a huge body, its whole body growing hairs, the hairs sharp as knives, the hairs on fire, cutting its own body, the pain piercing to the marrow. … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age, in this Rājagṛha, delighted in fighting and quarrels, wounding people with knives and swords; he has already fallen into hell for hundreds of thousands of years and suffered immeasurable pain; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔515 · He Was Once a Hunter〕（0136b27）Thus have I heard. At one time the Buddha was staying at Rājagṛha, … [as in the preceding discourse] … the venerable Mahāmaudgalyāyana on the road saw a being with a huge body, hairs growing all over its body, the hairs like arrows, all on fire, burning its own body, the pain piercing to the marrow. … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age was once a hunter in this Rājagṛha, shooting birds and beasts; because of this offence, he has already fallen into hell for hundreds of thousands of years and suffered immeasurable pain; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔516 · He Was a Pig-Butcher〕（0136c07）Thus have I heard. At one time the Buddha was staying at Rājagṛha, … [as in the preceding discourse] … “On the road I saw a being with a huge body, its whole body growing hairs, the hairs like spear-blades, the hairs all on fire, burning its own body, the pain piercing to the marrow.” … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age was in this Rājagṛha a pig-butcher, spearing and killing herds of pigs; because of this offence, he has already fallen into hell for hundreds of thousands of years and suffered immeasurable pain; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔517 · He Delighted in Beheading People〕（0136c16）Thus have I heard. At one time the Buddha was staying at Rājagṛha, … [as in the preceding discourse] … “On the road I saw a being with a huge body and without a head, with eyes growing on either side and a mouth growing on its chest, its body constantly streaming blood, with worms sucking at it, the pain piercing to the marrow.” … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age, in this Rājagṛha, delighted in cutting off people’s heads; because of this offence, he has already fallen into hell for hundreds of thousands of years and suffered immeasurable pain; he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

As with cutting off people’s heads, so with seizing heads, likewise.

〔518 · He Cheated People with False Vessels〕（0136c26）Thus have I heard. At one time the Buddha was staying at Rājagṛha. … [as in the preceding discourse] … “On the road I saw a being whose testicles were like a jar; when it sat it squatted on them, and when it walked it carried them on its shoulder.” … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age was a coppersmith in Rājagṛha, who cheated people with false vessels; because of this offence, he has already suffered immeasurable pain in hell; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

As with the coppersmith, so with those who cheat with measures and scales, village heads, and market overseers, likewise.

〔519 · He Was a Fisherman〕（0137a07）Thus have I heard. At one time the Buddha was staying at Rājagṛha. … [as in the preceding discourse] … on the road he saw a being wrapping its own body in a net of copper and iron, constantly ablaze, burning its own body, the pain piercing to the marrow, moving through the air. The Buddha told the bhikṣus: “This being in a past age was in this Rājagṛha a fisherman; because of this offence, he has already suffered immeasurable pain in hell; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

As with the fisherman, so with bird-catchers and rabbit-netters, likewise.

〔520 · She Was a Fortune-Telling Woman〕（0137a16）Thus have I heard. At one time the Buddha was staying at Rājagṛha. … [as in the preceding discourse] … on the road he saw a being with an iron millstone on its head, full of blazing fire, turning and grinding its head, moving through the air, suffering immeasurable pain. … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age was in this Rājagṛha a fortune-telling woman, divining by turning the board, deceiving and misleading people to get wealth; because of this offence, she has already suffered immeasurable pain in hell; by the remaining retribution from hell, she now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔521 · He Was a Fortune-Teller〕（0137a25）Thus have I heard. At one time the Buddha was staying at Rājagṛha. … [as in the preceding discourse] … on the road he saw a being whose body turned by itself, like a whirlwind, moving through the air. … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age was in this Rājagṛha a fortune-teller, misleading many people to get wealth; because of this offence, he has already suffered immeasurable pain in hell; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔522 · He Delighted in Adultery〕（0137b04）Thus have I heard. At one time the Buddha was staying at Rājagṛha. … [as in the preceding discourse] … on the road he saw a being bent over and walking in hiding, as if in terror, the garments covering its whole body all ablaze, burning its own body, moving through the air. The Buddha told the bhikṣus: “This being in a past age, in this Rājagṛha, delighted in adultery with others’ wives; because of this offence, he has already suffered immeasurable pain in hell; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔523 · She Was a Woman Who Lived by Selling Her Body〕（0137b12）Thus have I heard. At one time the Buddha was staying at Vārāṇasī, in the Deer Park at the Sages’ Dwelling. At that time the venerable Mahāmaudgalyāyana and the venerable bhikṣu Lakṣaṇa entered the city of Vārāṇasī together in the early morning for alms; on the road, the venerable Mahāmaudgalyāyana, reflecting and recollecting, smiled gladly. Then the venerable Lakṣaṇa said to the venerable Mahāmaudgalyāyana: “When the World-Honored One or a disciple of the World-Honored One smiles gladly, there must be a cause; venerable one, for what reason did you smile gladly today?” The venerable Mahāmaudgalyāyana said to the venerable Lakṣaṇa: “This is an untimely question. Let us first go for alms, and when we have returned before the World-Honored One, ask this matter again.” Then they entered the city together for alms, returned, washed their feet, put away their robes and bowls, went together to where the World-Honored One was, bowed their heads at his feet, withdrew and sat to one side. Then the venerable Lakṣaṇa asked the venerable Mahāmaudgalyāyana: “On the road this morning, for what cause and what reason did you smile gladly?” The venerable Mahāmaudgalyāyana said to the venerable Lakṣaṇa: “On the road I saw a being with a huge body, its whole body festering, foul and impure, moving through the air, with crows, kites, eagles, vultures, jackals, and hungry dogs following and pursuing it, snatching at it to eat, and it wept and wailed. I think of this being receiving such a body and suffering such pain—how painful it is!”

The Buddha told the bhikṣus: “I too see this being, but do not speak of it, for fear that people would not believe. Why? If there are those who do not believe what the Tathāgata says, they are foolish people who suffer through the long night. This being in a past age was in this city of Vārāṇasī a woman who lived by selling her body. At that time there was a bhikṣu who had gone forth under the Buddha Kāśyapa; that woman invited the bhikṣu with an impure mind, and the bhikṣu accepted the invitation with a straightforward mind, not understanding her intent; the woman grew angry and splashed the bhikṣu’s body with impure water. Because of this offence, she has already suffered immeasurable pain in hell; by the remaining retribution from hell, she now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔524 · She Poured Lamp Oil over the King’s Body〕（0137c09）Thus have I heard. At one time the Buddha was staying at Vārāṇasī, in the Deer Park at the Sages’ Dwelling. … [as in the preceding discourse] … “On the road I saw a being with a huge body, its whole body ablaze, moving through the air, weeping and wailing, suffering all kinds of pain.” … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age was in this city of Vārāṇasī the chief consort of King Zizai, who, while sleeping with the king, gave rise to anger and poured lamp oil over the king’s body; because of this offence, she has already suffered immeasurable pain in hell; by the remaining retribution from hell, she now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔525 · He Put Dung under the Rice〕（0137c19）Thus have I heard. At one time the Buddha was staying at Vārāṇasī, in the Deer Park at the Sages’ Dwelling. … [as in the preceding discourse] … The venerable Mahāmaudgalyāyana said: “On the road I saw a being whose whole body was excrement, smeared over its body, and which also ate excrement, moving through the air, foul and in torment, weeping and wailing.” … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age was in this city of Vārāṇasī a brāhmaṇa, the teacher of King Zizai, who out of hatred and envy invited the Saṅgha of the Buddha Kāśyapa’s śrāvakas, and put excrement under the rice to test and trouble the Saṅgha; because of this offence, he has already suffered immeasurable pain in hell; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔526 · He Did Not Distribute the Oil in Time for the Guests〕（0138a01）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. … [as in the preceding discourse] … The venerable Mahāmaudgalyāyana said: “On the road I saw a being with a huge body, with a great copper cauldron on its head, blazing and full, molten copper pouring down over its body, moving through the air, weeping and wailing.” … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age went forth under the Buddha Kāśyapa in this Śrāvastī, and was the bhikṣu in charge of affairs. A donor sent oil, which should have been shared out among the bhikṣus. At that time many visiting bhikṣus arrived, and the bhikṣu in charge of affairs did not share out the oil at the proper time, waiting until the visiting bhikṣus had left before sharing it out; because of this offence, he has already suffered immeasurable pain in hell; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔527 · He Stole Seven Fruits〕（0138a13）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. … [as in the preceding discourse] … The venerable Mahāmaudgalyāyana said: “On the road I saw a being with a huge body, with blazing hot iron balls going in and out of its body, moving through the air, in pressing pain, weeping and wailing.” … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age went forth in the Dharma of the Buddha Kāśyapa in this Śrāvastī as a śrāmaṇera; when it was his turn to guard the Saṅgha’s orchard, he stole seven fruits and offered them to his preceptor; because of this offence, he has already suffered immeasurable pain in hell; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔528 · What Stuck to the Axe-Blade He Stole and Ate〕（0138a24）Thus have I heard. At one time the Buddha was staying at Śrāvastī. … [as in the preceding discourse] … The venerable Mahāmaudgalyāyana said: “On the road I saw a being with a huge body, its tongue broad and long, and there was a sharp adze, blazing with fire, and with the adze its tongue was adzed, moving through the air, weeping and wailing.” … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age went forth in the Dharma of the Buddha Kāśyapa in this Śrāvastī as a śrāmaṇera; he split rock sugar with an axe to offer to the Saṅgha, and what stuck to the blade of the axe he secretly took and ate; because of this offence, he entered hell and suffered immeasurable pain; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔529 · Two Iron Wheels under His Two Sides〕（0138b06）Thus have I heard. At one time the Buddha was staying at Śrāvastī. … [as in the preceding discourse] … The venerable Mahāmaudgalyāyana said: “On the road I saw such a being with a huge body, with a pair of iron wheels under its two flanks, blazing and spinning, burning its own body, moving through the air, weeping and wailing.” … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age went forth in the Dharma of the Buddha Kāśyapa in this Śrāvastī as a śrāmaṇera; he took rock sugar [in measures] to offer to the Saṅgha, stole two [measures], and held them under his armpits; because of this offence, he has already suffered immeasurable pain in hell; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔530 · What Remained after Offering to the Saṅgha He Used for Himself〕（0138b17）Thus have I heard. At one time the Buddha was staying at Śrāvastī. … [as in the preceding discourse] … The venerable Mahāmaudgalyāyana said: “On the road I saw a being with a huge body, wrapped in blazing iron leaves, its clothes and bedding all hot iron, blazing with fire, eating hot iron balls, moving through the air, weeping and wailing.” … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age went forth in the Dharma of the Buddha Kāśyapa in this Śrāvastī as a bhikṣu, and begged robes and food for the Saṅgha; what remained after offering to the Saṅgha he used for himself; because of this offence, he has already suffered immeasurable pain in hell; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

As with the bhikṣu, so with the bhikṣuṇī, the śikṣamāṇā, the śrāmaṇera, the śrāmaṇerī, the upāsaka, and the upāsikā, likewise.

〔531 · He Lived by Driving an Ox-Cart〕（0138c01）Thus have I heard. At one time the Buddha was staying at Śrāvastī. … [as in the preceding discourse] … The venerable Mahāmaudgalyāyana said: “On the road I saw a being with a huge body, with a blazing iron cart yoked to its neck, the sinews of its neck pulled out, together with the sinews of its four feet, and used to rein in its neck, walking on hot iron ground, going off through the air, weeping and wailing.” … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age, in this Śrāvastī, lived by driving an ox-cart; because of this offence, he suffered immeasurable pain in hell; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔532 · He Was the Monastery Steward〕（0138c11）Thus have I heard. At one time the Buddha was staying at Śrāvastī. … [as in the preceding discourse] … The venerable Mahāmaudgalyāyana said: “On the road I saw a being with a huge body, its tongue long and broad, with blazing iron nails nailing its tongue, moving through the air, weeping and wailing.” … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age went forth in the Dharma of the Buddha Kāśyapa in this Śrāvastī as a bhikṣu, and was the monastery steward, who rebuked the bhikṣus, saying: ‘Elders! You may leave this place; it is meagre and cannot provide for you; go each as you please, and seek a place of plenty and ease, where robes and food are abundant, so that you may not lack robes, food, bedding, and medicine for illness.’ The resident bhikṣus all left, and visiting monks, hearing of it, did not come either; because of this offence, he has already suffered immeasurable pain in hell; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔533 · He Abused and Reviled the Bhikṣus〕（0138c24）Thus have I heard. At one time the Buddha was staying at Śrāvastī. … [as in the preceding discourse] … The venerable Mahāmaudgalyāyana said: “On the road I saw a being with a huge body, appearing in the likeness of a bhikṣu, all wearing iron leaves for robes, its whole body ablaze, and eating hot iron balls from an iron bowl.” … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age went forth in the Dharma of the Buddha Kāśyapa in this Śrāvastī as a bhikṣu, and acting as monastery steward, abused the bhikṣus with harsh words and names, sometimes saying: these are bald wretches, this is a bad wind-blown practice, these are bad robes. Because of that harsh speech, those who were resident left, and those who had not yet come did not come; because of this offence, he has already suffered immeasurable pain in hell; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔534 · He Delighted in Stirring Up Disputes and Disrupting the Saṅgha〕（0139a07）Thus have I heard. At one time the Buddha was staying at Śrāvastī. … [as in the preceding discourse] … The Buddha told the bhikṣus: “This being in a past age went forth in the Dharma of the Buddha Kāśyapa in this Śrāvastī as a bhikṣu; he delighted in raising disputes and litigation, stirred up the Saṅgha, and made all kinds of talk, so that the Saṅgha was not in harmony; the resident bhikṣus in disgust left, and those who had not come did not come; because of this offence, he has already suffered immeasurable pain in hell; by the remaining retribution from hell, he now receives this body, and continues to suffer this pain. Bhikṣus! It is as Mahāmaudgalyāyana saw, truly and without difference; you should bear it in mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔535 · There Is a One-Vehicle Path〕（0139a16）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 Aniruddha was dwelling in the Pine Grove Monastery. At that time the venerable Mahāmaudgalyāyana was dwelling in the Vṛji village, Mount Śiśumāra, the fearsome dense forest, the haunt of wild beasts. At that time the venerable Aniruddha, alone in a quiet place, in meditative reflection, thought thus: ‘There is a one-vehicle path that purifies beings, frees them from sorrow, grief, affliction, and pain, and attains the Dharma of suchness, namely the four foundations of mindfulness. What are the four? The foundation of mindfulness contemplating the body as body, and feelings, mind, and dharmas as dharmas. One who is secluded from the four foundations of mindfulness is secluded from the noble Dharma; one secluded from the noble Dharma is secluded from the noble path; one secluded from the noble path is secluded from the deathless Dharma; one secluded from the deathless Dharma cannot be freed from birth, old age, sickness, death, sorrow, grief, affliction, and pain. One who has faith and delight in the four foundations of mindfulness has faith and delight in the noble Dharma; one who has faith and delight in the noble Dharma has faith and delight in the noble path; one who has faith and delight in the noble path has faith and delight in the deathless Dharma; one who has faith and delight in the deathless Dharma is freed from birth, old age, sickness, death, sorrow, grief, affliction, and pain.’

Then the venerable Mahāmaudgalyāyana, knowing what the venerable Aniruddha was thinking, in the time it takes a strong man to bend or stretch his arm, by supernormal power vanished from the Vṛji village, Mount Śiśumāra, the fearsome dense forest, the haunt of wild beasts, appeared before the venerable Aniruddha in the Pine Grove Monastery of the city of Śrāvastī, and said to Aniruddha: “Alone in a quiet place, in meditative reflection, you thought thus: ‘There is a one-vehicle path that makes beings pure, frees them from birth, old age, sickness, death, sorrow, grief, affliction, and pain, and attains the Dharma of suchness, namely the four foundations of mindfulness. What are the four? The foundation of mindfulness contemplating the body as body, and feelings, mind, and dharmas as dharmas. One who does not delight in the four foundations of mindfulness does not delight in the noble Dharma; one who does not delight in the noble Dharma does not delight in the noble path; one who does not delight in the noble path does not delight in the deathless Dharma either; one who does not delight in the deathless Dharma cannot be freed from birth, old age, sickness, death, sorrow, grief, affliction, and pain. One who has faith and delight in the four foundations of mindfulness delights in the noble Dharma; one who delights in the noble Dharma delights in the noble path; one who delights in the noble path attains the deathless Dharma; one who attains the deathless Dharma is freed from birth, old age, sickness, death, sorrow, grief, affliction, and pain.’ Is it so?” The venerable Aniruddha said to the venerable Mahāmaudgalyāyana: “So it is, so it is, venerable one!”

Mahāmaudgalyāyana said to the venerable Aniruddha: “What is called delighting in the four foundations of mindfulness?” The venerable Mahāmaudgalyāyana [by context, the answerer is the venerable Aniruddha]: “If a bhikṣu, at the foundation of mindfulness contemplating the body as body, has the mind take the body as its object and abide in right mindfulness, tamed, stilled, quiescent, one-pointed and advancing; and likewise at the foundations of mindfulness on feelings, mind, and dharmas, abides in right mindfulness, tamed, stilled, quiescent, one-pointed and advancing—venerable Mahāmaudgalyāyana, this is called a bhikṣu delighting in the four foundations of mindfulness.” Then the venerable Mahāmaudgalyāyana at once entered a samādhi attainment befitting it, and from the gate of the Pine Grove Monastery in Śrāvastī returned to the Vṛji village, Mount Śiśumāra, the fearsome dense forest, the haunt of wild beasts.

〔536 · Cultivating and Much Cultivating the Four Foundations of Mindfulness〕（0139b25）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. … [as in the preceding discourse] … The venerable Mahāmaudgalyāyana asked the venerable Aniruddha: “What is called cultivating and much cultivating the four foundations of mindfulness?” The venerable Aniruddha said to the venerable Mahāmaudgalyāyana: “If a bhikṣu, toward the inner body, gives rise to the perception of weariness, toward the inner body gives rise to the perception of non-weariness, and to the perception of equanimity toward both weariness and non-weariness, with right mindfulness and right knowledge; as with the inner body, so with the outer body and the inner and outer body, the inner feelings, outer feelings, and inner and outer feelings, the inner mind, outer mind, and inner and outer mind, the inner dharmas, outer dharmas, and inner and outer dharmas, he forms the perception of weariness, the perception of non-weariness, and the perception of equanimity toward both weariness and non-weariness, abiding in right mindfulness and right knowledge. Thus, venerable Mahāmaudgalyāyana! This is called cultivating and much cultivating the four foundations of mindfulness.” Then the venerable Mahāmaudgalyāyana at once entered samādhi, and from the Pine Grove Monastery in Śrāvastī, by the supernormal power of entering samādhi, in the time it takes a strong man to bend or stretch his arm, returned to the dwelling of wild beasts in the Vṛji village, Mount Śiśumāra, the fearsome dense forest.