中阿含經 卷第四Madhyama Āgama · Fascicle 4

“If there is action with a pleasant result, can that action, through severing and through ascetic practice, be turned into a painful result?”—no; a painful result, a result in this very life, a result in a later birth, unripened, ripened, none can be turned: “vain effort, empty severing, nothing gained”. The three discourses of this fascicle say only one sentence: the result of action cannot be turned by ascetic practice, and the ending of suffering lies in this very life.

I. Not to Be Done, and Also to Be Done

“I say that bodily misconduct is not to be done, and verbal and mental misconduct are also not to be done”; “I say that bodily good conduct is to be done, and verbal and mental good conduct are also to be done”. The Nirgranthas take “not to be done” as slander; the World-Honored One supplies its other half. As for ascetic practice, “those who know the dharma of ascetic practice to be severed and exhausted, pulled out by the root, never to arise again, I say that they practice asceticism”; the paths outside take practicing pain as ascetic practice, and the World-Honored One takes severing ascetic practice as ascetic practice.

II. It Cannot Be Turned

“Whatever a person experiences is all due to what was done before”, and yet the Nirgranthas do not know what was done before; ascetic practice only “makes suffering in this very world” and does not exhaust old action. Fascicle 3 says that the result is light or heavy according to the person; this fascicle says that the kind of result is settled by the action: pleasant or painful, in this very life or in a later birth, ripened or unripened, none can be turned by severing or by ascetic practice.

III. Severing One’s Own Suffering

“He may wish to sever the cause of suffering and practice with desire, or he may wish to sever the cause of suffering and practice with the abandoning of desire”; when the suffering is severed he severs suffering no more, “when the arrow is already straight, he uses the straightener no more”. Sever the love, and though the woman speaks with another, suffering arises no more; remove the five bonds, and sorrow and pain cease, and one “reaches the ultimate in this very life, without vexation, without burning, constantly abiding and unchanging”. The Nirgranthas seek the end of suffering in ascetic practice; the World-Honored One shows the ultimate in this very life.

IV. Knowing Illusion, Not an Illusion

“I know illusion, I know the one who practices illusion, I know the result of illusion, I know the severing of illusion”; to know a thing is not to be that thing. Among those who kill, some are rewarded and some are executed; that “all of them experience the result in this very life, and because of that sorrow and pain arise for them” is false speech. The four debaters hold opposite views, and he does not judge their right and wrong: “he sees for himself: I have severed the ten unwholesome courses of action and am mindful of the ten wholesome courses of action”, dwells with a mind imbued with loving-kindness, neither affirms nor denies what they say, and gains inner stillness; this is the concentration on the Dharma called seclusion, and one who hears it gains the eye of the Dharma.

Fascicle 4 of the Madhyama Āgama, translated in the Eastern Jin by Gautama Saṅghadeva, belongs to the Chapter on Action. The chapter has ten discourses; the first seven are in Fascicle 3, and this fascicle holds the last three, from the eighteenth, the Discourse to Siṃha, to the twentieth, the Discourse to Pāṭaliya. The Discourse to Siṃha records how the minister Siṃha, a disciple of the Nirgranthas, asked the World-Honored One about the words spoken by the Nirgranthas, “the ascetic Gautama holds as his tenet what is not to be done”, and how the World-Honored One answered with eight things—what is not to be done, what is to be done, annihilation, the detestable, the Dharma and discipline, ascetic practice, not entering a womb, and security—and the minister Siṃha at last took refuge three times; in the Discourse on the Nirgranthas the World-Honored One addresses the bhikṣus, relating for himself how he went to the Nirgranthas and disputed their view that “whatever a person experiences is all due to what was done before”, and he also says that action cannot be turned by ascetic practice, how a bhikṣu severs suffering and severs desire up to the ending of the outflows, the five praises the Tathāgata gains, and the five causes by which the mind gives rise to sorrow and pain and by which sorrow and pain cease in the mind; in the Discourse to Pāṭaliya the World-Honored One answers Pāṭaliya the Gāmaṇi’s question about “the ascetic Gautama knows illusion to be illusion”, refutes the claim that “those who kill, take what is not given, and speak falsely all experience the result in this very life”, and teaches him the concentration on the Dharma called seclusion, and Pāṭaliya the Gāmaṇi, dust removed and stain left behind, takes refuge in the Buddha. This fascicle has no verses and no summary verse. After the closing title of the fascicle there is one line of the closing title of the chapter.

〔0 · Title〕（0440c19）The title of the sūtra is “Madhyama Āgama”, and this is “Fascicle 4”. The translator’s attribution reads “translated by Gautama Saṅghadeva, the Tripiṭaka master of Kaśmīra, in the Eastern Jin”—in the Eastern Jin, it was translated by Gautama Saṅghadeva, the Tripiṭaka master who came from Kaśmīra. This fascicle belongs to the Chapter on Action: the chapter title and the summary verse are at the head of the chapter in Fascicle 3; of the ten discourses of this chapter, the first seven are in Fascicle 3, and this fascicle holds the last three—the Discourse to Siṃha, the Discourse on the Nirgranthas, and the Discourse to Pāṭaliya. After the three discourses it closes with “Madhyama Āgama, Fascicle 4 [ten thousand eight hundred and thirteen characters]”—the end of the fascicle marks this fascicle as ten thousand eight hundred and thirteen characters; next comes the closing title of the chapter, “Chapter on Action of the Madhyama Āgama, the Second, ends [twenty-one thousand and sixty characters] [first-day recitation]”—the Chapter on Action ends here, marking itself as twenty-one thousand and sixty characters and belonging to the first-day recitation.

〔18 · Many Licchavis of Vaiśālī〕（0440c24）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the storied hall by the Monkey Pond. At that time many Licchavis of Vaiśālī had gathered in the assembly hall, repeatedly praising the Buddha, repeatedly praising the Dharma and the community of bhikṣus. At that time the minister Siṃha, a disciple of the Nirgranthas, was also in the assembly. Then the minister Siṃha wished to go to see the Buddha, to make offerings and serve him with homage. The minister Siṃha first went to the Nirgranthas and said to the Nirgranthas: “Sirs! I wish to go to see the ascetic Gautama.” At that time the Nirgrantha rebuked Siṃha: “Do not wish to see the ascetic Gautama. Why is that? The ascetic Gautama holds as his tenet [tenet: that is, the basis he upholds and on which he takes his stand] what is not to be done, and teaches others the dharma of what is not to be done. Siṃha! If one sees one who holds as his tenet what is not to be done, it is not auspicious; to make offerings and serve him with homage is not auspicious either.”

The many Licchavis of Vaiśālī gathered in the assembly hall a second and a third time, repeatedly praising the Buddha, repeatedly praising the Dharma and the community of bhikṣus. At that time the minister Siṃha, a disciple of the Nirgranthas, was also in that assembly a second and a third time. Then the minister Siṃha also wished a second and a third time to go to see the Buddha, to make offerings and serve him with homage. The minister Siṃha then went without taking leave of the Nirgranthas, went to the Buddha, exchanged greetings, withdrew, and sat to one side, and spoke thus: “I have heard: the ascetic Gautama holds as his tenet what is not to be done, and teaches others the dharma of what is not to be done. Gautama! If it is said thus—the ascetic Gautama holds as his tenet what is not to be done, and teaches others the dharma of what is not to be done—is that not slandering the ascetic Gautama? Does that one speak truly? Does that one speak the Dharma? Does that one speak the Dharma in accordance with the Dharma? With regard to what accords with the Dharma, is there no fault and nothing to be challenged?”

The World-Honored One answered: “Siṃha! If it is said thus—the ascetic Gautama holds as his tenet what is not to be done, and teaches others the dharma of what is not to be done—that is not slandering the ascetic Gautama! That one speaks truly, that one speaks the Dharma, that one speaks in accordance with the Dharma; with regard to the Dharma there is no fault, and nothing to be challenged either. Why is that? Siṃha! There is a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds as his tenet what is not to be done, and teaches others the dharma of what is not to be done. Siṃha! There is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds as his tenet what is to be done, and teaches others the dharma of what is to be done. Siṃha! There is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds annihilation as his tenet, and teaches others the dharma of annihilation. Siṃha! There is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds the detestable as his tenet, and teaches others the dharma of what is detestable. Siṃha! There is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds the Dharma and discipline as his tenet, and teaches others the dharma of the Dharma and discipline. Siṃha! There is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds ascetic practice as his tenet, and teaches others the dharma of ascetic practice. Siṃha! There is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds not entering a womb as his tenet, and teaches others the dharma of not entering a womb. Siṃha! There is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds security as his tenet, and teaches others the dharma of security.

“Siṃha! How is it that there is a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds as his tenet what is not to be done, and teaches others the dharma of what is not to be done? Siṃha! I say that bodily misconduct is not to be done, and verbal and mental misconduct are also not to be done. Siṃha! Such measureless unwholesome and defiled dharmas are the root of future existence, painful results of vexation and burning, and the cause of birth, aging, sickness, and death. Siṃha! I say that these dharmas are all not to be done. Siṃha! This is called there being a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds as his tenet what is not to be done, and teaches others the dharma of what is not to be done.

“Siṃha! How is it that there is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds as his tenet what is to be done, and teaches others the dharma of what is to be done? Siṃha! I say that bodily good conduct is to be done, and verbal and mental good conduct are also to be done. Siṃha! Such measureless wholesome dharmas bring pleasant fruit, one experiences a pleasant result, and is born in a good place and gains long life. Siṃha! I say that these dharmas should all be done. Siṃha! This is called there being a ground, and because of that ground, one cannot slander: the ascetic Gautama holds as his tenet what is to be done, and teaches others the dharma of what is to be done.

“Siṃha! How is it that there is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds annihilation as his tenet, and teaches others the dharma of annihilation? Siṃha! I say that bodily misconduct should be annihilated, and verbal and mental misconduct should also be annihilated. Siṃha! Such measureless unwholesome and defiled dharmas are the root of future existence, painful results of vexation and burning, and the cause of birth, aging, sickness, and death. Siṃha! I say that these dharmas should all be annihilated. Siṃha! This is called there being a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds annihilation as his tenet, and teaches others the dharma of annihilation.

“Siṃha! How is it that there is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds the detestable as his tenet, and teaches others the dharma of what is detestable? Siṃha! I say that bodily misconduct is detestable, and verbal and mental misconduct are also detestable. Siṃha! Such measureless unwholesome and defiled dharmas are the root of future existence, painful results of vexation and burning, and the cause of birth, aging, sickness, and death. Siṃha! I say that these dharmas are all detestable. Siṃha! This is called there being a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds the detestable as his tenet, and teaches others the dharma of what is detestable.

“Siṃha! How is it that there is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds the Dharma and discipline as his tenet, and teaches others the dharma of the Dharma and discipline? Siṃha! For the severing of lust I teach the Dharma and discipline, and for the severing of hatred and delusion I teach the Dharma and discipline. Siṃha! Such measureless unwholesome and defiled dharmas are the root of future existence, painful results of vexation and burning, and the cause of birth, aging, sickness, and death. Siṃha! For the severing of these I teach the Dharma and discipline. Siṃha! This is called there being a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds the Dharma and discipline as his tenet, and teaches others the dharma of the Dharma and discipline.

“Siṃha! How is it that there is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds ascetic practice as his tenet, and teaches others the dharma of ascetic practice? Siṃha! There are śramaṇas and brāhmaṇas who go naked without clothes, or use their hands as clothes, or use leaves as clothes, or use beads as clothes; or do not take water with a jar, or do not take water with a ladle; they do not eat food gained by knife and staff or by robbery, do not eat food gained by deceit; they do not go themselves, do not send a messenger; not “come, honored one”, not “good, honored one”, not “stay, honored one”; if two people are eating together, they do not eat among them; they do not eat at a house where there is a pregnant woman, do not eat at a house where dogs are kept; if dung-flies come flying in the house, they do not eat. They do not eat fish, do not eat meat, do not drink wine, do not drink bad water, or drink nothing at all, training in the practice of not drinking; or eat one mouthful, taking one mouthful as enough, or two mouthfuls, three, four, up to seven mouthfuls, taking seven mouthfuls as enough; or eat one portion received, taking one portion as enough, or two, three, four, up to seven portions, taking seven portions as enough; or eat once a day, taking one meal as enough, or once in two, three, four, five, six, or seven days, half a month, or a month, taking one meal as enough; or eat vegetables, or eat barnyard millet, or eat broomcorn millet, or eat mixed [a composite character, given in the base text by its parts], or eat toutouluo food, or eat coarse food; or go to a place free of affairs and rely on freedom from affairs, or eat roots, or eat fruit, or eat fruit fallen of itself; or wear patched-together robes, or wear robes of hair, or wear toushe robes, or wear robes of hair and toushe, or wear whole hides, or wear pierced hides, or wear whole pierced hides; or wear the hair loose, or wear it braided, or wear it loose and braided; or shave the hair, or shave the beard, or shave beard and hair; or pluck out the hair, or pluck out the beard, or pluck out beard and hair; or stand continually, cutting off sitting, or practice squatting; or lie on thorns, taking thorns as a bed; or lie on fruit, taking fruit as a bed; or serve water, scooping water with the hands day and night; or serve fire, keeping a fire burning all night; or serve the sun, the moon, lords and great persons, joining their palms toward them. Such as these undergo measureless suffering and train in practices of vexation and burning. Siṃha! I do not say that this ascetic practice does not exist. Siṃha! But this ascetic practice is a base undertaking, utterly painful and utterly hard, practiced by ordinary people, not the noble path. Siṃha! If there are śramaṇas and brāhmaṇas who, with regard to that dharma of ascetic practice, know it to be severed and exhausted, pulled out by the root, never to arise again, I say that they practice asceticism. Siṃha! The Tathāgata, the Unattached, the Rightly and Fully Awakened, with regard to that dharma of ascetic practice, knows it to be severed and exhausted, pulled out by the root, never to arise again, and therefore I practice asceticism. Siṃha! This is called there being a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds ascetic practice as his tenet, and teaches others the dharma of ascetic practice.

“Siṃha! How is it that there is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds not entering a womb as his tenet, and teaches others the dharma of not entering a womb? Siṃha! If there are śramaṇas and brāhmaṇas who, with regard to future birth from a womb, know it to be severed and exhausted, pulled out by the root, never to arise again, I say that they do not enter a womb. Siṃha! The Tathāgata, the Unattached, the Rightly and Fully Awakened, with regard to birth from a womb in future existence, knows it to be severed and exhausted, pulled out by the root, never to arise again, and therefore I do not enter a womb. Siṃha! This is called there being a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds not entering a womb as his tenet, and teaches others the dharma of not entering a womb.

“Siṃha! How is it that there is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds security as his tenet, and teaches others the dharma of security? Siṃha! The reason a son of good family shaves off hair and beard, puts on the dyed robe, and with faith leaves home, goes forth from home, and trains in the way, is solely for the consummation of the unsurpassed holy life; in this very life I know and realize for myself and dwell having attained realization: birth is ended, the holy life is established, what was to be done is done, I do not receive any further existence, and I know it as it really is. I am myself secure and make others secure, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās. Having made them secure, I cause beings subject to birth to be liberated from birth, and beings subject to aging, subject to sickness, subject to death, subject to sorrow and defilement, to be liberated from what is subject to sorrow and defilement. Siṃha! This is called there being a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds security as his tenet, and teaches others the dharma of security.”

The minister Siṃha said to the World-Honored One: “Gautama! I have understood; Well-Gone One! I have comprehended. Gautama! It is like a person with clear eyes, who turns up what is overturned, uncovers what is covered, shows the way to the lost, and brings light into darkness, so that those with eyes see forms; the ascetic Gautama is likewise so: for me, by measureless means, he has taught the Dharma and revealed its meaning, in accord with its various paths. World-Honored One! I now take refuge in the Buddha, the Dharma, and the community of bhikṣus; I only wish that the World-Honored One would accept me as an upāsaka; from this day on, for life, I take refuge, until life ends.

“World-Honored One! It is like a person who keeps a bad horse, hoping to gain some benefit from it, and only wears himself out in vain and gains no benefit. World-Honored One! I too am like this: those foolish Nirgranthas were not good at clear understanding, could not know for themselves, did not recognize a good field, and did not examine for themselves; through the long night I paid them reverence, made offerings to them, and served them with homage, hoping to gain their benefit, suffering in vain to no benefit. World-Honored One! I now take refuge a second time in the Buddha, the Dharma, and the community of bhikṣus; I only wish that the World-Honored One would accept me as an upāsaka; from this day on, for life, I take refuge, until life ends.

“World-Honored One! I was formerly without knowledge, and had faith and respect for the foolish Nirgranthas; from this day I cut it off. Why is that? Because they deceived me. World-Honored One! I now take refuge a third time in the Buddha, the Dharma, and the community of bhikṣus; I only wish that the World-Honored One would accept me as an upāsaka; from this day on, for life, I take refuge, until life ends.” Thus spoke the Buddha. The minister Siṃha and the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. At the end of the discourse the base text marks “The Discourse to Siṃha, the eighth, ends [two thousand four hundred and thirteen characters]”.

〔19 · The World-Honored One Addressed the Bhikṣus〕（0442c02）Thus have I heard. At one time the Buddha was staying among the Śākyas, in the Heavenly Town. At that time the World-Honored One addressed the bhikṣus: “The Nirgranthas see thus and say thus: whatever a person experiences is all due to what was done before; if old action is exhausted through ascetic practice and no new is made, then all actions are ended; when all actions are ended, suffering is ended; when suffering is ended, the end of suffering is reached. I then went to them, and having arrived, I asked: ‘Nirgranthas! Do you truly see thus and say thus: whatever a person experiences is all due to what was done before; if old action is exhausted through ascetic practice and no new is made, then all actions are ended; when all actions are ended, suffering is ended; when suffering is ended, the end of suffering is reached?’ They answered me: ‘So it is, Gautama!’ I asked those Nirgranthas again: ‘Do you yourselves have pure knowledge whether I existed before or did not exist before, whether I did evil before or did not do evil, whether so much of my suffering is exhausted or so much of my suffering is not exhausted? If it is already exhausted, then exhaustion is gained, and in this very world one severs all unwholesome things, gains the many wholesome dharmas, and cultivates and realizes them?’ They answered me: ‘No, Gautama!’

“I said to those Nirgranthas again: ‘You yourselves have no pure knowledge whether I existed before or did not exist before; whether I did evil before or did not do evil; whether so much of my suffering is exhausted or so much of my suffering is not exhausted; whether, if it is already exhausted, exhaustion is gained, and in this very world one severs all unwholesome things, gains the many wholesome dharmas, and cultivates and realizes them—and yet you say thus: whatever a person experiences is all due to what was done before; if old action is exhausted through ascetic practice and no new is made, then all actions are ended; when all actions are ended, suffering is ended; when suffering is ended, the end of suffering is reached. Nirgranthas! If you yourselves had pure knowledge whether I existed before or did not exist before; whether I did evil before or did not do evil; whether so much of my suffering is exhausted or so much of my suffering is not exhausted; whether, if it is already exhausted, exhaustion is gained, and in this very world one severs all unwholesome things, gains the many wholesome dharmas, and cultivates and realizes them—Nirgranthas! then you might say thus: whatever a person experiences is all due to what was done before; if old action is exhausted through ascetic practice and no new is made, then all actions are ended; when all actions are ended, suffering is ended; when suffering is ended, the end of suffering is reached.’

“Nirgranthas! It is like a person whose body is struck by a poisoned arrow; because he is struck by the poisoned arrow, extreme suffering arises. His relatives, with kind concern and pity, wishing to benefit him and make him secure, then call a physician who draws out arrowheads. When the arrowhead physician comes, he opens the wound for him with a sharp knife; because the wound is opened, extreme suffering arises again. Having opened the wound, he searches for the arrowhead; while the arrowhead is searched for, extreme suffering arises again. Having found the arrowhead, he draws it out; because it is drawn out, extreme suffering arises again. Having drawn out the arrowhead, he covers the wound with a thin covering and binds it; because the wound is bound, extreme suffering arises again. After the arrowhead has been drawn out, he gains strength and is without affliction, his faculties unimpaired, restored to what he was before. Nirgranthas! That person himself has pure knowledge, and thinks thus: ‘I was formerly struck by a poisoned arrow; because I was struck by the poisoned arrow, extreme suffering arose; my relatives saw it, and with kind concern and pity, wishing to benefit me and make me secure, called a physician who draws out arrowheads; when the arrowhead physician came, he opened the wound for me with a sharp knife, and because the wound was opened, extreme suffering arose again; having opened the wound, he searched for the arrowhead, and while the arrowhead was searched for, extreme suffering arose again; having found the arrowhead, he drew it out, and because it was drawn out, extreme suffering arose again; having drawn out the arrowhead, he covered the wound with a thin covering and bound it, and because the wound was bound, extreme suffering arose again; after the arrowhead was drawn out, I gained strength and was without affliction, my faculties unimpaired, restored to what I was before.’

“In this way, Nirgranthas! If you yourselves had pure knowledge whether I existed before or did not exist before; whether I did evil before or did not do evil; whether so much of my suffering is exhausted or so much of my suffering is not exhausted; whether, if it is already exhausted, exhaustion is gained, and in this very world one severs all unwholesome things, gains the many wholesome dharmas, and cultivates and realizes them—Nirgranthas! then you might say thus: whatever a person experiences is all due to what was done before; if old action is exhausted through ascetic practice and no new is made, then all actions are ended; when all actions are ended, suffering is ended; when suffering is ended, the end of suffering is reached. When I asked thus, I did not see the Nirgranthas able to answer me: ‘Gautama! It is so; it is not so.’

“Further, I asked the Nirgranthas: ‘If the Nirgranthas have intense severing and intense ascetic practice, does intense suffering arise for the Nirgranthas at that time?’ They answered me: ‘So it is, Gautama!’ ‘If there is moderate severing and moderate ascetic practice, does moderate suffering arise for the Nirgranthas at that time?’ They answered me: ‘So it is, Gautama!’ ‘If there is mild severing and mild ascetic practice, does mild suffering arise for the Nirgranthas at that time?’ They answered me: ‘So it is, Gautama!’ That is to say: when the Nirgranthas have intense severing and intense ascetic practice, then intense suffering arises for the Nirgranthas; when they have moderate severing and moderate ascetic practice, then moderate suffering arises for the Nirgranthas; when they have mild severing and mild ascetic practice, then mild suffering arises for the Nirgranthas. Suppose the Nirgranthas have intense severing and intense ascetic practice: at that time intense suffering is allayed for the Nirgranthas; when they have moderate severing and moderate ascetic practice, at that time moderate suffering is allayed for the Nirgranthas; when they have mild severing and mild ascetic practice, at that time mild suffering is allayed for the Nirgranthas. If, whether doing thus or not doing thus, extreme suffering and very heavy suffering are allayed, know that the Nirgranthas make suffering in this very world. But the Nirgranthas, covered by delusion, bound by delusion, say thus: ‘Whatever a person experiences is all due to what was done before; if old action is exhausted through ascetic practice and no new is made, then all actions are ended; when all actions are ended, suffering is ended; when suffering is ended, the end of suffering is reached.’ When I asked thus, I did not see the Nirgranthas able to answer me: ‘Gautama! It is so; it is not so.’

“Further, I asked the Nirgranthas: ‘Nirgranthas! If there is action with a pleasant result, can that action, through severing and through ascetic practice, be turned into a painful result?’ They answered me: ‘No, Gautama!’ ‘Nirgranthas! If there is action with a painful result, can that action, through severing and through ascetic practice, be turned into a pleasant result?’ They answered me: ‘No, Gautama!’ ‘Nirgranthas! If there is action with a result in this very life, can that action, through severing and through ascetic practice, be turned into a result in a later birth?’ They answered me: ‘No, Gautama!’ ‘Nirgranthas! If there is action with a result in a later birth, can that action, through severing and through ascetic practice, be turned into a result in this very life?’ They answered me: ‘No, Gautama!’ ‘Nirgranthas! If there is action with an unripened result, can that action, through severing and through ascetic practice, be turned into a ripened result?’ They answered me: ‘No, Gautama!’ ‘Nirgranthas! If there is action with a ripened result, can that action, through severing and through ascetic practice, be turned into something different?’ They answered me: ‘No, Gautama!’ ‘Nirgranthas! That is to say: action with a pleasant result—that action cannot, through severing and through ascetic practice, be turned into a painful result. Nirgranthas! Action with a painful result—that action cannot, through severing and through ascetic practice, be turned into a pleasant result. Nirgranthas! Action with a result in this very life—that action cannot, through severing and through ascetic practice, be turned into a result in a later birth. Nirgranthas! Action with a result in a later birth—that action cannot, through severing and through ascetic practice, be turned into a result in this very life. Nirgranthas! Unripened action—that action cannot, through severing and through ascetic practice, be turned into a ripened result. Nirgranthas! Action with a ripened result—that action cannot, through severing and through ascetic practice, be turned into something different. Therefore, Nirgranthas! yours is vain effort, empty severing, nothing gained.’

“Those Nirgranthas then replied to me: ‘Gautama! We have a revered teacher named Qinzi the Nirgrantha, who says this: “Nirgranthas! If you did evil action before, that action can all be exhausted through this ascetic practice; if you now guard body, speech, and mind, then because of this you make no more evil action.”’ I asked those Nirgranthas again: ‘Do you have faith in your revered teacher Qinzi the Nirgrantha, without doubt?’ They answered me: ‘Gautama! We have faith in our revered teacher Qinzi the Nirgrantha, and have no doubt.’ I said to those Nirgranthas again: ‘There are five things that have two results in this very world: faith, liking, hearing, reflection, and seeing well upon consideration. Nirgranthas! When a person himself has false words, are these to be had faith in, to be liked, to be heard, to be reflected on, to be seen well upon consideration?’ They answered me: ‘So it is, Gautama!’ I said to those Nirgranthas again: ‘How can such false words be had faith in, how can they be liked, how can they be heard, how can they be reflected on, how can they be well considered? That is to say, a person himself has false words, and yet there is faith, there is liking, there is hearing, there is reflection, there is good consideration.’

“If the Nirgranthas say thus, then in what accords with the Dharma they get five reproaches, and are detestable. What are the five? The suffering and pleasure these beings now experience are all due to what was done before; if that is so, the Nirgranthas and their like did evil action before. Why is that? Because of that, the Nirgranthas now experience extremely heavy suffering. This is called the first thing detestable in the Nirgranthas. Further, the suffering and pleasure beings experience are all due to association; if that is so, the Nirgranthas and their like had bad association before. Why is that? Because of that, the Nirgranthas now experience extremely heavy suffering. This is called the second thing detestable in the Nirgranthas. Further, the suffering and pleasure beings experience are all due to livelihood; if that is so, the Nirgranthas and their like had a bad livelihood before. Why is that? Because of that, the Nirgranthas now experience extremely heavy suffering. This is called the third thing detestable in the Nirgranthas. Further, the suffering and pleasure beings experience are all due to view; if that is so, the Nirgranthas and their like had bad view before. Why is that? Because of that, the Nirgranthas now experience extremely heavy suffering. This is called the fourth thing detestable in the Nirgranthas. Further, the suffering and pleasure beings experience are all due to a lord’s creation; if that is so, the Nirgranthas and their like had a bad lord before. Why is that? Because of that, the Nirgranthas now experience extremely heavy suffering. This is called the fifth thing detestable in the Nirgranthas. If the Nirgranthas, because of the evil action they did before, bad association, bad livelihood, bad view, and a bad lord, being created by a bad lord—because of that the Nirgranthas now experience extremely heavy suffering—this is called the Nirgranthas and their like being detestable because of those things.

“The Dharma I have known and awakened to myself and teach you, no śramaṇa or brāhmaṇa, no god, Māra, or Brahmā, nor anyone else in the world can overcome, none can defile, none can restrain. How is it that the Dharma I have known and awakened to myself and teach you is not something that śramaṇas or brāhmaṇas, gods, Māra, Brahmā, or anyone else in the world can overcome, can defile, can restrain? If there is a bhikṣu who casts off unwholesome bodily action and cultivates wholesome bodily action, casts off unwholesome verbal and mental action and cultivates wholesome verbal and mental action, then with regard to future suffering he knows for himself: I have no future suffering. He does not cast off the pleasure gained in accordance with the Dharma. He may wish to sever the cause of suffering and practice with desire; or he may wish to sever the cause of suffering and practice with the abandoning of desire. If he wishes to sever the cause of suffering and practices with desire, he cultivates his practice with desire, and when it is severed, suffering is ended. If he wishes to sever the cause of suffering and practices with the abandoning of desire, he cultivates his practice with the abandoning of desire, and when it is severed, suffering is ended. If that bhikṣu then thinks thus: ‘As I act and as I practice, unwholesome dharmas arise and wholesome dharmas cease; if I sever my own suffering, unwholesome dharmas cease and wholesome dharmas arise. I had better sever that suffering myself now.’ Then he severs his own suffering. Having severed his own suffering, unwholesome dharmas cease and wholesome dharmas arise, and he severs suffering no more. Why is that? Bhikṣu! What he set out to do has had its meaning accomplished; were he to sever suffering again, that would not be fitting.

“Bhikṣu! It is like an arrow-maker who straightens an arrow with a straightener; when the arrow is already straight, he uses the straightener no more. Why is that? What that person set out to do has had its purpose accomplished; were he to use the straightener again, that would not be fitting. In this way, the bhikṣu then thinks thus: ‘As I act and as I practice, unwholesome dharmas arise and wholesome dharmas cease; if I sever my own suffering, unwholesome dharmas cease and wholesome dharmas arise. I had better sever that suffering myself now.’ Then he severs his own suffering. Having severed his own suffering, unwholesome dharmas cease and wholesome dharmas arise, and he severs suffering no more. Why is that? What he set out to do has had its meaning accomplished; were he to sever suffering again, that would not be fitting.

“Bhikṣu! Suppose a person loves, is attached to, and cherishes a woman, and yet that woman speaks with other men, exchanges greetings with them, comes and goes and stays the night; would that person, because of this, give rise to suffering and vexation in body and mind, and be extremely sorrowful?” The bhikṣus answered: “So it is, World-Honored One! Why is that? That person loves and is attached to that woman and cherishes her greatly, and yet that woman speaks with other men, exchanges greetings with them, comes and goes and stays the night; how could that person’s body and mind not give rise to suffering, vexation, and sorrow?” “Bhikṣu! Suppose that person thinks thus: ‘I love and cherish that woman in vain, and yet that woman speaks with other men, exchanges greetings with them, comes and goes and stays the night; had I not better now, because I suffer and sorrow myself, sever my love and attachment for that woman?’ That person afterwards, because he suffers and sorrows himself, severs his love and attachment for that woman. If that woman still, as before, speaks with other men, exchanges greetings with them, comes and goes and stays the night, would that person afterwards give rise again to suffering and vexation in body and mind, and be extremely sorrowful?” The bhikṣus answered: “No, World-Honored One! Why is that? That person no longer has love and attachment for that woman; if that woman still, as before, speaks with other men, exchanges greetings with them, comes and goes and stays the night, for that person, because of this, to give rise again to suffering and vexation in body and mind and be extremely sorrowful would not be fitting.” “In this way, the bhikṣu then thinks thus: ‘As I act and as I practice, unwholesome dharmas arise and wholesome dharmas cease; if I sever that suffering myself, unwholesome dharmas cease and wholesome dharmas arise. I had better sever that suffering myself now.’ Then he severs his own suffering. Having severed his own suffering, unwholesome dharmas cease and wholesome dharmas arise, and he severs suffering no more. Why is that? What he set out to do has had its meaning accomplished; were he to sever suffering again, that would not be fitting.

“He thinks again thus: ‘Whatever the cause by which I might sever suffering, I have already severed it; yet my desire is still as before unsevered; I had better now seek to sever desire.’ Then he seeks to sever desire. For the severing of desire, he dwells alone in seclusion, in a place free of affairs, or goes to the foot of a tree, an empty, still, and quiet place, a mountain cave or stone hut, a heap of straw in the open, or goes into a forest, or stays among the graves. Having come to a place free of affairs, or to the foot of a tree, an empty, still, and quiet place, he spreads out his sitting-cloth and sits cross-legged, his body upright and his aspiration upright, turning his mindfulness back and not toward outward things; he severs covetousness and his mind is without contention; seeing the property of others and their various means of livelihood, he does not give rise to covetousness, does not wish that I might have them; with regard to covetousness he purifies his mind. Likewise hatred, sleepiness, restlessness and remorse; he cuts off doubt and crosses over perplexity, and has no hesitation with regard to wholesome dharmas; with regard to doubt and perplexity he purifies his mind.

“Having severed these five hindrances, defilements of the mind and weakeners of wisdom, secluded from desire, secluded from evil and unwholesome dharmas, up to attaining and dwelling in the fourth dhyāna. Having gained such concentration, his mind pure, without defilement, without vexation, pliant, and well settled, he gains an unmoving mind, and turns toward the realization of the knowledge of the ending of outflows. He then knows this suffering as it really is, knows the arising of this suffering, knows the cessation of this suffering, knows the path to the cessation of this suffering as it really is; he also knows these outflows as they really are, knows the arising of these outflows, knows the cessation of these outflows, knows the path to the cessation of these outflows as they really are. Having known thus and seen thus, his mind is liberated from the outflow of sensual desire, and his mind is liberated from the outflow of existence and the outflow of ignorance; being liberated, he knows that he is liberated: birth is ended, the holy life is established, what was to be done is done, he does not receive any further existence, and he knows it as it really is.

“The Tathāgata, thus rightly liberated in mind, gains five praises, in accordance with the Dharma, without dispute, worthy of love and worthy of respect. What are the five? The suffering and pleasure those beings experience are all due to what was done before; if that is so, the Tathāgata had excellent action before, and because of that the Tathāgata now has the noble pleasure without outflows, and feels pleasure in stillness and calm. This is called the first praise the Tathāgata gains. Further, the suffering and pleasure beings experience are all due to association; if that is so, the Tathāgata had excellent association before, and because of that the Tathāgata now has the noble pleasure without outflows, and feels pleasure in stillness and calm. This is called the second praise the Tathāgata gains. Further, the suffering and pleasure beings experience are all due to livelihood; if that is so, the Tathāgata had an excellent livelihood before, and because of that the Tathāgata now has the noble pleasure without outflows, and feels pleasure in stillness and calm. This is called the third praise the Tathāgata gains. Further, the suffering and pleasure beings experience are all due to view; if that is so, the Tathāgata had excellent view before, and because of that the Tathāgata now has the noble pleasure without outflows, and feels pleasure in stillness and calm. This is called the fourth praise the Tathāgata gains. Further, the suffering and pleasure beings experience are all due to a lord’s creation; if that is so, the Tathāgata had an excellent lord before, and because of that the Tathāgata now has the noble pleasure without outflows, and feels pleasure in stillness and calm. This is called the fifth praise the Tathāgata gains. That is to say, the Tathāgata had excellent action, excellent association, an excellent livelihood, excellent view, and an excellent lord before, being created by an excellent lord; because of that the Tathāgata now has the noble pleasure without outflows, and feels pleasure in stillness and calm; because of this the Tathāgata now gains five praises.

“There are five causes by which the mind gives rise to sorrow and pain. What are the five? One bound by sensual desire, because of being bound by sensual desire, gives rise in the mind to sorrow and pain. Likewise one bound by hatred, sleepiness, restlessness and remorse, and doubt, because of being bound by doubt, gives rise in the mind to sorrow and pain. These are called the five causes by which the mind gives rise to sorrow and pain. There are five causes by which sorrow and pain cease in the mind. What are the five? If one bound by sensual desire, because of being bound by sensual desire, gives rise in the mind to sorrow and pain, once the bond of sensual desire is removed, the sorrow and pain then cease. The sorrow and pain that arose in the mind because of the bond of sensual desire reach the ultimate in this very life, without vexation, without burning, constantly abiding and unchanging; this is known by the noble ones and seen by the noble ones. Likewise hatred, sleepiness, restlessness and remorse; if one bound by doubt, because of being bound by doubt, gives rise in the mind to sorrow and pain, once the bond of doubt is removed, the sorrow and pain then cease. The sorrow and pain that arose in the mind because of the bond of doubt reach the ultimate in this very life, without vexation, without burning, constantly abiding and unchanging; this is known by the noble ones and seen by the noble ones. These are called the five causes by which sorrow and pain cease in the mind.

“Further, there is yet another reaching of the ultimate in this very life, without vexation, without burning, constantly abiding and unchanging, known by the noble ones and seen by the noble ones. What is this other reaching of the ultimate in this very life, without vexation, without burning, constantly abiding and unchanging, known by the noble ones and seen by the noble ones? It is the noble path of eight factors, from right view up to right concentration, these are the eight. This is called the other reaching of the ultimate in this very life, without vexation, without burning, constantly abiding and unchanging, known by the noble ones and seen by the noble ones.” Thus spoke the Buddha. Those bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. At the end of the discourse the base text marks “The Discourse on the Nirgranthas, the ninth, ends [three thousand six hundred]”—it marks three thousand six hundred, and the base text has no word for “characters”.

〔20 · Pāṭaliya the Gāmaṇi Heard〕（0445a29）Thus have I heard. At one time the Buddha was staying among the Koliyas, together with a great assembly of bhikṣus; he went to North Village and stayed in the Śiṃśapā Grove north of North Village. At that time Pāṭaliya the Gāmaṇi heard: the ascetic Gautama, a son of the Śākya clan, who left the Śākya clan, went forth and trained in the way, is staying among the Koliyas together with a great assembly of bhikṣus, has come to this North Village, and is staying in the Śiṃśapā Grove north of North Village. That ascetic Gautama has a great name, heard throughout the ten directions: the ascetic Gautama is the Tathāgata, the Unattached, the Rightly and Fully Awakened, Accomplished in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Trainer by the Dharma of the Path, the Teacher of Gods and Humans, called the Buddha, the Blessed One. In this world, among gods, Māra, and Brahmā, śramaṇas and brāhmaṇas, from humans up to gods, he knows and realizes for himself and dwells having attained realization. If he teaches the Dharma, it is good in the beginning, good in the middle, and good in the end, with meaning and with wording, complete and pure, revealing the holy life. If one sees the Tathāgata, the Unattached, the Rightly and Fully Awakened, and honors him and pays him homage, makes offerings and serves him, one swiftly gains good benefit. He thought thus: “I should go to see the ascetic Gautama, to pay homage and make offerings.”

Having heard this, Pāṭaliya the Gāmaṇi came out of North Village and went north to the Śiṃśapā Grove, wishing to see the World-Honored One, to pay homage and make offerings. Pāṭaliya the Gāmaṇi saw from afar the World-Honored One among the trees in the grove, upright and handsome, like the moon among the stars, his light radiant and brilliant, gleaming like a golden mountain, complete with the marks and minor marks, his majestic power lofty, his faculties still and settled, without obstruction, accomplished in taming, his mind at rest, calm and silent. Having seen the Buddha from afar, Pāṭaliya the Gāmaṇi went up to the Buddha, exchanged greetings, withdrew, and sat to one side, and said to the World-Honored One: “I have heard: the ascetic Gautama knows illusion [illusion: that is, the art of illusion] to be illusion. Gautama! If it is said thus—the ascetic Gautama knows illusion to be illusion—is that not slandering the ascetic Gautama? Does that one speak truly? Does that one speak the Dharma? Does that one speak the Dharma in accordance with the Dharma? With regard to what accords with the Dharma, is there no fault and nothing to be challenged?”

The World-Honored One answered: “Gāmaṇi! If it is said thus—the ascetic Gautama knows illusion to be illusion—that is not slandering the ascetic Gautama! That one speaks truly, that one speaks the Dharma, that one speaks the Dharma in accordance with the Dharma; with regard to the Dharma there is no fault, and nothing to be challenged either. Why is that? Gāmaṇi! I know that illusion, but I myself am not an illusion.” Pāṭaliya said: “What those śramaṇas and brāhmaṇas say is true, yet I do not believe them when they say that the ascetic Gautama knows illusion to be illusion.” The World-Honored One said to him: “Gāmaṇi! Is one who knows illusion himself an illusion?” Pāṭaliya said: “So it is, World-Honored One! So it is, Well-Gone One!”

The World-Honored One said to him: “Gāmaṇi! Do not deceive yourself and slander me; if you slander me, you harm yourself; there is dispute and offense, detested by the noble and the wise, and you incur a great offense. Why is that? It truly is not as you say. Gāmaṇi! Have you heard that the Koliyas have soldiers [soldiers: troops kept to be sent on errands]?” He answered: “I have heard that they do.” “Gāmaṇi! What do you think? What do the Koliyas use these soldiers for?” He answered: “Gautama! It is to carry messages and kill bandits; for this reason the Koliyas keep these soldiers.” “Gāmaṇi! What do you think? Do the Koliya soldiers keep the precepts, or are they without precepts?” He answered: “Gautama! If there are people in the world without the virtue of the precepts, none surpass the Koliya soldiers. Why is that? The Koliya soldiers gravely violate the prohibitions and precepts and practice only evil.”

The World-Honored One asked again: “Gāmaṇi! You see thus and know thus. I do not ask you; but if others asked you: ‘Pāṭaliya the Gāmaṇi knows that the Koliya soldiers gravely violate the prohibitions and precepts and practice only evil; because of this, Pāṭaliya the Gāmaṇi gravely violates the prohibitions and precepts and practices only evil’—if it were said thus, would that be a true statement?” He answered: “No, Gautama. Why is that? The Koliya soldiers differ in view, differ in desire, and differ in aspiration; the Koliya soldiers gravely violate the prohibitions and precepts and practice only evil; I keep the precepts strictly and do not practice evil.” The World-Honored One asked again: “Gāmaṇi! You know that the Koliya soldiers gravely violate the prohibitions and precepts and practice only evil, and yet you are not on that account one who violates the prohibitions and precepts and practices only evil; why then can the Tathāgata not know illusion without himself being an illusion? Why is that? I know illusion, I know the one who practices illusion, I know the result of illusion, I know the severing of illusion. Gāmaṇi! I also know killing, I know the one who kills, I know the result of killing, I know the severing of killing. Gāmaṇi! I know taking what is not given, I know the one who takes what is not given, I know the result of taking what is not given, I know the severing of taking what is not given. Gāmaṇi! I know false speech, I know the one who speaks falsely, I know the result of false speech, I know the severing of false speech. Gāmaṇi! I know thus and see thus. If anyone says that the ascetic Gautama, knowing illusion, is himself an illusion, and he does not abandon this statement, then, following his mind, his desire, his aspiration, what he has heard, his thinking, and his views, in the time it takes to bend or stretch an arm, at death he is born in hell.”

Having heard this, Pāṭaliya the Gāmaṇi was terrified and trembling, his hair standing on end; he rose from his seat, bowed his head at the Buddha’s feet, and kneeling upright with palms joined said to the World-Honored One: “I confess my fault, Gautama! From of old, Well-Gone One! I have been as if foolish, as if deluded, as if unsettled, as if unskilled. Why is that? I falsely said that the ascetic Gautama is an illusion. I only wish that Gautama would accept my confession; seeing the offense, I disclose it; having confessed, I guard against doing it again.” The World-Honored One said to him: “So it is, Gāmaṇi! You truly were as if foolish, as if deluded, as if unsettled, as if unskilled. Why is that? Because you falsely said of the Tathāgata, the Unattached, the Rightly and Fully Awakened, that he is an illusion. Yet you are able to confess your fault, seeing the offense and disclosing it, and guarding against doing it again. Thus, Gāmaṇi! If anyone confesses his fault, sees the offense and discloses it, and guards against doing it again, he nurtures the noble Dharma without loss.”

Then Pāṭaliya the Gāmaṇi joined his palms toward the Buddha and said to the World-Honored One: “Gautama! There is a śramaṇa or brāhmaṇa who sees thus and says thus: ‘If there are those who kill, all of them experience the result in this very life, and because of that sorrow and pain arise for them; if there are those who take what is not given or speak falsely, all of them experience the result in this very life, and because of that sorrow and pain arise for them.’ Ascetic Gautama! What do you think?” The World-Honored One said to him: “Gāmaṇi! I will now ask you; answer as you understand. Gāmaṇi! What do you think? Suppose in a village or town there is a person who wears a garland of flowers on his head, his body anointed with mixed perfumes, who makes music, sings and dances to amuse himself, delights only in female entertainers, and enjoys himself like a king. If someone asks: ‘What did this person do before, that he now wears a garland of flowers on his head, his body anointed with mixed perfumes, makes music, sings and dances to amuse himself, delights only in female entertainers, and enjoys himself like a king?’ someone may answer: ‘This person killed an enemy for the king, and the king, delighted, bestowed a reward on him; therefore this person wears a garland of flowers on his head, his body anointed with mixed perfumes, makes music, sings and dances to amuse himself, delights only in female entertainers, and enjoys himself like a king.’ Gāmaṇi! Do you see thus and hear thus?” He answered: “I have seen it, Gautama! I have heard it already, and will hear it again.”

“Gāmaṇi! Again, you see the king arrest a criminal, bind his hands behind his back, beat the drum and proclaim the order, take him out through the south city gate, seat him beneath a high post, and cut off his head. If someone asks: ‘What offense did this person commit, that he was killed by the king?’ someone may answer: ‘This person wrongly killed a blameless person of the royal household; therefore the king ordered this punishment to be carried out thus.’ Gāmaṇi! Do you see thus and hear thus?” He answered: “I have seen it, Gautama! I have heard it already, and will hear it again.” “Gāmaṇi! If there is a śramaṇa or brāhmaṇa who sees thus and says thus: ‘If there is killing, all of them experience the result in this very life, and because of that sorrow and pain arise for them’—is this a true statement of his, or false words?” He answered: “False words, Gautama!” “If what he says is false words, do you believe it in your heart?” He answered: “I do not believe it, Gautama!” The World-Honored One praised him: “Excellent! Excellent! Gāmaṇi!”

The World-Honored One asked again: “Gāmaṇi! What do you think? Suppose in a village or town there is a person who wears a garland of flowers on his head, his body anointed with mixed perfumes, who makes music, sings and dances to amuse himself, delights only in female entertainers, and enjoys himself like a king. If someone asks: ‘What did this person do before, that he now wears a garland of flowers on his head, his body anointed with mixed perfumes, makes music, sings and dances to amuse himself, delights only in female entertainers, and enjoys himself like a king?’ someone may answer: ‘This person took what was not given in another country; therefore this person wears a garland of flowers on his head, his body anointed with mixed perfumes, makes music, sings and dances to amuse himself, delights only in female entertainers, and enjoys himself like a king.’ Gāmaṇi! Do you see thus and hear thus?” He answered: “I have seen it, Gautama! I have heard it already, and will hear it again.” “Gāmaṇi! Again, you see the king arrest a criminal, bind his hands behind his back, beat the drum and proclaim the order, take him out through the south city gate, seat him beneath a high post, and cut off his head. If someone asks: ‘What offense did this person commit, that he was killed by the king?’ someone may answer: ‘This person took what was not given in the king’s country; therefore the king ordered this punishment to be carried out thus.’ Gāmaṇi! Do you see thus and hear thus?” He answered: “I have seen it, Gautama! I have heard it already, and will hear it again.” “Gāmaṇi! If there is a śramaṇa or brāhmaṇa who sees thus and says thus: ‘If there is taking what is not given, all of them experience the result in this very life, and because of that sorrow and pain arise for them’—is this a true statement of his, or false words?” He answered: “False words, Gautama!” “If what he says is false words, do you believe it in your heart?” He answered: “I do not believe it, Gautama!” The World-Honored One praised him: “Excellent! Excellent! Gāmaṇi!”

The World-Honored One asked again: “Gāmaṇi! What do you think? Suppose in a village or town there is a person who wears a garland of flowers on his head, his body anointed with mixed perfumes, who makes music, sings and dances to amuse himself, delights only in female entertainers, and enjoys himself like a king. If someone asks: ‘What did this person do before, that he now wears a garland of flowers on his head, his body anointed with mixed perfumes, makes music, sings and dances to amuse himself, delights only in female entertainers, and enjoys himself like a king?’ someone may answer: ‘This person is an entertainer who can jest and make people laugh; he pleased the king with false words, and the king, delighted, bestowed a reward on him; therefore this person wears a garland of flowers on his head, his body anointed with mixed perfumes, makes music, sings and dances to amuse himself, delights only in female entertainers, and enjoys himself like a king.’ Gāmaṇi! Do you see thus and hear thus?” He answered: “I have seen it, Gautama! I have heard it already, and will hear it again.” “Gāmaṇi! Again, you see the king arrest a criminal, beat him to death with clubs, put him in a wooden cage, carry him on an open cart, take him out through the north city gate, and cast him into a moat. If someone asks: ‘What offense did this person commit, that he was killed by the king?’ someone may answer: ‘This person bore false witness before the king; he deceived the king with false words; therefore the king ordered him to be dealt with thus.’ Gāmaṇi! Do you see thus and hear thus?” He answered: “I have seen it, Gautama! I have heard it already, and will hear it again.” “Gāmaṇi! What do you think? If there is a śramaṇa or brāhmaṇa who sees thus and says thus: ‘If there is false speech, all of them experience the result in this very life, and because of that sorrow and pain arise for them’—is this a true statement of his, or false words?” He answered: “False words, Gautama!” “If what he says is false words, do you believe it in your heart?” He answered: “I do not believe it, Gautama!” The World-Honored One praised him: “Excellent! Excellent! Gāmaṇi!”

Then Pāṭaliya the Gāmaṇi rose from his seat, bared one shoulder of his robe, joined his palms toward the Buddha, and said to the World-Honored One: “It is wonderful! What Gautama says is most excellent, with good similes and good proofs. Gautama! In North Village I built a lofty hall, spread out beds and mattresses, set out water vessels, and lit great bright lamps; if energetic śramaṇas and brāhmaṇas come to stay in the lofty hall, I provide what they need according to my means. There were four debaters, each with different views, contradicting one another, who gathered in the lofty hall. One of the debaters sees thus and says thus: there is no giving, no offering, no incantations, there is no good and bad action, there is no result of good and bad action, there is no this world and the next, there is no father and no mother; in the world there are no true persons who go to a good place, go well and tend well, who in this world and the next know and realize for themselves and dwell having attained realization.

“The second debater has right view, contrary to what the first debater sees and knows, and sees thus and says thus: ‘There is giving, there is offering, and there are incantations; there is good and bad action, there is the result of good and bad action; there is this world and the next, there is father and there is mother; in the world there are true persons who go to a good place, go well and tend well, who in this world and the next know for themselves, awaken for themselves, and dwell having attained realization.’

“The third debater sees thus and says thus: one does it oneself or has it done, severs oneself or has others sever, cooks oneself or has others cook, grieving and vexed and sorrowing, beating the breast in distress, weeping and deluded; killing, taking what is not given, sexual misconduct, false speech, drinking wine, breaking through walls and opening storehouses, robbing in other people’s lanes, harming villages and ruining towns, breaking cities and destroying countries—one who does such things is not doing evil. Again, with an iron wheel sharp as a razor, in a single day he hacks, cuts, chops, and minces all the beings of this earth, flays, splits, slices, and carves them, making them one heap of flesh, one mass, one pile; because of this there is no evil action, and because of this there is no result of evil action. On the south bank of the river Gaṅgā one goes killing, severing, and cooking; on the north bank of the river Gaṅgā one comes giving, making offerings, and reciting; because of this there is neither offense nor merit, and because of this there is no result of offense or merit. Giving, taming, protecting, upholding, praising, benefiting, generosity, kind words, beneficial conduct, and sharing the benefit—because of this there is no merit, and because of this there is no result of merit.

“The fourth debater has right view, contrary to what the third debater knows and sees, and sees thus and says thus: one does it oneself or has it done, severs oneself or has others sever, cooks oneself or has others cook, grieving and vexed and sorrowing, beating the breast in distress, weeping and deluded; killing, taking what is not given, sexual misconduct, false speech, drinking wine, breaking through walls and opening storehouses, robbing in other people’s lanes, harming villages and ruining towns, breaking cities and destroying countries—one who does such things truly is doing evil. Again, with an iron wheel sharp as a razor, in a single day he hacks, cuts, chops, and minces all the beings of this earth, flays, splits, slices, and carves them, making them one heap of flesh, one mass, one pile; because of this there is evil action, and because of this there is the result of evil action. On the south bank of the river Gaṅgā one goes killing, severing, and cooking; on the north bank of the river Gaṅgā one comes giving, making offerings, and reciting; because of this there is offense and there is merit, and because of this there is the result of offense and merit. Giving, taming, protecting, upholding, praising, benefiting, generosity, kind words, beneficial conduct, and sharing the benefit—because of this there is merit, and because of this there is the result of merit. Gautama! Having heard this, doubt arose in me: of these śramaṇas and brāhmaṇas, who speaks truly, and who speaks falsely?”

The World-Honored One said to him: “Gāmaṇi! Do not give rise to doubt. Why is that? Because from doubt arises hesitation. Gāmaṇi! You yourself have no pure knowledge: is there a later life, or is there no later life? Gāmaṇi! Nor do you have pure knowledge: is what is done evil, or is what is done good? Gāmaṇi! There is a concentration on the Dharma called seclusion; through this concentration you can gain right mindfulness and can gain one-pointedness of mind. In this way, in this very life you will sever doubt and gain advancement.”

Then Pāṭaliya the Gāmaṇi again rose from his seat, bared one shoulder of his robe, joined his palms toward the Buddha, and said to the World-Honored One: “Gautama! What is the concentration on the Dharma called seclusion, through which I can gain right mindfulness and can gain one-pointedness of mind, so that in this very life I will sever doubt and gain advancement?”

The World-Honored One said to him: “Gāmaṇi! The learned noble disciple leaves off killing and severs killing, severs taking what is not given, sexual misconduct, and false speech, up to severing wrong view and gaining right view. By day he directs the plowing and sowing of the fields, and at dusk he rests, enters his room, and sits in concentration; when the night has passed, at dawn he thinks thus: ‘I have left off killing and severed killing, severed taking what is not given, sexual misconduct, and false speech, up to severing wrong view and gaining right view.’ He then sees for himself: I have severed the ten unwholesome courses of action and am mindful of the ten wholesome courses of action. When he sees for himself that he has severed the ten unwholesome courses of action and is mindful of the ten wholesome courses of action, gladness arises; when gladness has arisen, joy arises; when joy has arisen, the body is calmed; when the body is calmed, he feels bodily happiness; when he feels bodily happiness, he gains one-pointedness of mind. Gāmaṇi! When the learned noble disciple has gained one-pointedness of mind, then with a mind imbued with loving-kindness he dwells pervading one direction, and so the second, third, and fourth directions, the four intermediate directions, above and below, all around everywhere; with a mind imbued with loving-kindness, without bonds, without resentment, without hatred, without contention, extremely broad and great, measureless and well cultivated, he dwells pervading the whole world. He thinks thus: ‘If there are śramaṇas and brāhmaṇas who see thus and say thus: there is no giving, no offering, no incantations, there is no good and bad action, there is no result of good and bad action, there is no this world and the next, there is no father and no mother; in the world there are no true persons who go to a good place, go well and tend well, who in this world and the next know and realize for themselves and dwell having attained realization—if what those śramaṇas and brāhmaṇas say is true, I do not transgress against the fear and the fearlessness of the world; I should always have loving-kindness and pity for the whole world; my mind does not contend with living beings; it is unclouded and joyful. I have now gained the unsurpassed dharma beyond the human, I have advanced and gained a secure dwelling, namely the concentration of seclusion. What those śramaṇas and brāhmaṇas say, I neither affirm nor deny.’ Having neither affirmed nor denied, he gains inner stillness. Gāmaṇi! This is called the concentration on the Dharma called seclusion; through this concentration you can gain right mindfulness and can gain one-pointedness of mind, and in this way, in this very life, you will sever doubt and gain advancement.

“Further, Gāmaṇi! The learned noble disciple leaves off killing and severs killing, severs taking what is not given, sexual misconduct, and false speech, up to severing wrong view and gaining right view. By day he directs the plowing and sowing of the fields, and at dusk he rests, enters his room, and sits in concentration; when the night has passed, at dawn he thinks thus: ‘I have left off killing and severed killing, severed taking what is not given, sexual misconduct, and false speech, up to severing wrong view and gaining right view.’ He then sees for himself: I have severed the ten unwholesome courses of action and am mindful of the ten wholesome courses of action. When he sees for himself that he has severed the ten unwholesome courses of action and is mindful of the ten wholesome courses of action, gladness arises; when gladness has arisen, joy arises; when joy has arisen, the body is calmed; when the body is calmed, he feels bodily happiness; when he feels bodily happiness, he gains one-pointedness of mind. Gāmaṇi! When the learned noble disciple has gained one-pointedness of mind, then with a mind imbued with compassion he dwells pervading one direction, and so the second, third, and fourth directions, the four intermediate directions, above and below, all around everywhere; with a mind imbued with compassion, without bonds, without resentment, without hatred, without contention, extremely broad and great, measureless and well cultivated, he dwells pervading the whole world. He thinks thus: ‘If śramaṇas and brāhmaṇas see thus and say thus: “There is giving, there is offering, and there are incantations; there is good and bad action, there is the result of good and bad action; there is this world and the next, there is father and there is mother; in the world there are true persons who go to a good place, go well and tend well, who in this world and the next know for themselves, awaken for themselves, and dwell having attained realization”—if what those śramaṇas and brāhmaṇas say is true, I do not transgress against the fear and the fearlessness of the world; I should always have loving-kindness and pity for the whole world; my mind does not contend with living beings; it is unclouded and joyful. I have gained the unsurpassed dharma beyond the human, I have advanced and gained a secure dwelling, namely the concentration of seclusion. What those śramaṇas and brāhmaṇas say, I neither affirm nor deny.’ Having neither affirmed nor denied, he gains inner stillness. Gāmaṇi! This is called the concentration on the Dharma called seclusion; through this concentration you can gain right mindfulness and can gain one-pointedness of mind, and in this way, in this very life, doubt is severed and advancement is gained.

“Further, Gāmaṇi! The learned noble disciple leaves off killing and severs killing, severs taking what is not given, sexual misconduct, and false speech, up to severing wrong view and gaining right view. By day he directs the plowing and sowing of the fields, and at dusk he rests, enters his room, and sits in concentration; when the night has passed, at dawn he thinks thus: ‘I have left off killing and severed killing, severed taking what is not given, sexual misconduct, and false speech, up to severing wrong view and gaining right view.’ He then sees for himself: I have severed the ten unwholesome courses of action and am mindful of the ten wholesome courses of action. When he sees for himself that he has severed the ten unwholesome courses of action and is mindful of the ten wholesome courses of action, gladness arises; when gladness has arisen, joy arises; when joy has arisen, the body is calmed; when the body is calmed, he feels bodily happiness; when he feels bodily happiness, he gains one-pointedness of mind. Gāmaṇi! When the learned noble disciple has gained one-pointedness of mind, then with a mind imbued with sympathetic joy he dwells pervading one direction, and so the second, third, and fourth directions, the four intermediate directions, above and below, all around everywhere; with a mind imbued with sympathetic joy, without bonds, without resentment, without hatred, without contention, extremely broad and great, measureless and well cultivated, he dwells pervading the whole world. He thinks thus: ‘If there are śramaṇas and brāhmaṇas who see thus and say thus: one does it oneself or has it done, severs oneself or has others sever, cooks oneself or has others cook, grieving and vexed and sorrowing, beating the breast in distress, weeping and deluded; killing, taking what is not given, sexual misconduct, false speech, drinking wine, breaking through walls and opening storehouses, robbing in other people’s lanes, harming villages and ruining towns, breaking cities and destroying countries—one who does such things truly is not doing evil. Again, with an iron wheel sharp as a razor, in a single day he hacks, cuts, chops, and minces all the beings of this earth, flays, splits, slices, and carves them, making them one heap of flesh, one mass, one pile; because of this there is no evil action, and because of this there is no result of evil action. On the south bank of the river Gaṅgā one goes killing, severing, and cooking; on the north bank of the river Gaṅgā one comes giving, making offerings, and reciting; because of this there is neither offense nor merit, and because of this there is no result of offense or merit. Giving, taming, protecting, upholding, praising, benefiting, generosity, kind words, beneficial conduct, and sharing the benefit—because of this there is no merit, and because of this there is no result of merit. If what those śramaṇas and brāhmaṇas say is true, I do not transgress against the fear and the fearlessness of the world; I should always have loving-kindness and pity for the whole world; my mind does not contend with living beings; it is unclouded and joyful. I have now gained the unsurpassed dharma beyond the human, I have advanced and gained a secure dwelling, namely the concentration of seclusion.’ As for what those śramaṇas and brāhmaṇas say, he neither affirms nor denies; having neither affirmed nor denied, inwardly he gains stillness of mind. Gāmaṇi! This is called the concentration on the Dharma called seclusion; through this concentration you can gain right mindfulness and can gain one-pointedness of mind, and in this way, in this very life, you will sever doubt and gain advancement.

“Further, Gāmaṇi! The learned noble disciple leaves off killing and severs killing, severs taking what is not given, sexual misconduct, and false speech, up to severing wrong view and gaining right view. By day he directs the plowing and sowing of the fields, and at dusk he rests, enters his room, and sits in concentration; when the night has passed, at dawn he thinks thus: ‘I have left off killing and severed killing, severed taking what is not given, sexual misconduct, and false speech, up to severing wrong view and gaining right view.’ He then sees for himself: I have severed the ten unwholesome courses of action and am mindful of the ten wholesome courses of action. When he sees for himself that he has severed the ten unwholesome courses of action and is mindful of the ten wholesome courses of action, gladness arises; when gladness has arisen, joy arises; when joy has arisen, the body is calmed; when the body is calmed, he feels bodily happiness; when he feels bodily happiness, he gains one-pointedness of mind. Gāmaṇi! When the learned noble disciple has gained one-pointedness of mind, then with a mind imbued with equanimity he dwells pervading one direction, and so the second, third, and fourth directions, the four intermediate directions, above and below, all around everywhere; with a mind imbued with equanimity, without bonds, without resentment, without hatred, without contention, extremely broad and great, measureless and well cultivated, he dwells pervading the whole world. He thinks thus: ‘If there are śramaṇas and brāhmaṇas who see thus and say thus: one does it oneself or has it done, severs oneself or has others sever, cooks oneself or has others cook, grieving and vexed and sorrowing, beating the breast in distress, weeping and deluded; killing, taking what is not given, sexual misconduct, false speech, drinking wine, breaking through walls and opening storehouses, robbing in other people’s lanes, harming villages and ruining towns, breaking cities and destroying countries—one who does such things truly is doing evil. Again, with an iron wheel sharp as a razor, in a single day he hacks, cuts, chops, and minces all the beings of this earth, flays, splits, slices, and carves them, making them one heap of flesh, one mass, one pile; because of this there is evil action, and because of this there is the result of evil action. On the south bank of the river Gaṅgā one goes killing, severing, and cooking; on the north bank of the river Gaṅgā one comes seeking by giving, making offerings, and reciting; because of this there is offense and there is merit, and because of this there is the result of offense and merit. Giving, taming, protecting, upholding, praising, benefiting, generosity, kind words, beneficial conduct, and sharing the benefit—because of this there is merit, and because of this there is the result of merit. If what those śramaṇas and brāhmaṇas say is true, I do not transgress against the fear and the fearlessness of the world; I should always have loving-kindness and pity for the whole world; my mind does not contend with living beings; it is unclouded and joyful. I have gained the unsurpassed dharma beyond the human, I have advanced and gained a pleasant dwelling, namely the concentration of seclusion.’ As for what those śramaṇas and brāhmaṇas say, he neither affirms nor denies; having neither affirmed nor denied, he gains inner stillness. Gāmaṇi! This is called the concentration on the Dharma called seclusion; through this concentration you can gain right mindfulness and can gain one-pointedness of mind, and in this way, in this very life, doubt is severed and advancement is gained.”

When the World-Honored One taught this Dharma, for Pāṭaliya the Gāmaṇi dust was removed and stain left behind, and the pure eye of the Dharma arose. Then Pāṭaliya the Gāmaṇi saw the Dharma and attained the Dharma, awakened to the white and pure Dharma, cut off doubt and crossed over perplexity, with no other to revere, following no one else, without hesitation, abiding in the realization of the fruit, and he gained fearlessness in the Dharma of the World-Honored One. He then rose from his seat, bowed his head at the Buddha’s feet, and said: “World-Honored One! I now take refuge in the Buddha, the Dharma, and the community of bhikṣus; I only wish that the World-Honored One would accept me as an upāsaka; from this day on, for life, I take refuge, until life ends.” Thus spoke the Buddha. Pāṭaliya the Gāmaṇi and the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. At the end of the discourse the base text marks “The Discourse to Pāṭaliya, the tenth, ends [four thousand eight hundred]”—it marks four thousand eight hundred, and the base text has no word for “characters”.