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長阿含經 2

English (machine translation) 2

Language: English

2.1

Fascicle Two of the Dīrghāgama Sūtra Spoken by the Buddha

2.2

Translated in the Hongshi era of the Later Qin by Buddhayaśas together with Zhu Fonian

2.3

(2) Section One: Sūtra on the Journey, the Second, Part One

2.4

Thus have I heard:

2.5

At one time, the Buddha was staying on Gṛdhrakūṭa Mountain in Rājagṛha, together with a great assembly of one thousand two hundred and fifty bhikṣus.

2.6

At that time, King Ajātaśatru of Magadha wished to attack the Vajjis. The king thought to himself: 'Although they are valiant and their populace is powerful, for me to take them would not be difficult.' Then King Ajātaśatru instructed the brāhmaṇa chief minister Varṣākāra, saying to him: 'Go to Mount Gṛdhrakūṭa, to the place of the Bhagavat. In my name, bow down at the feet of the Bhagavat, and inquire after the Bhagavat: "Are your daily activities free from discomfort, and is your walking vigorous?" Furthermore, say to the Bhagavat: "The people of the Vajji country rely on their own valour, and their populace is powerful, refusing to submit to me. I wish to attack them; I do not know what the Bhagavat would instruct." If there is any instruction, remember it well, let there be no omission, and report it just as you heard it. The words spoken by the Tathāgata are never false.'

2.7

Having received the king's order, the chief minister Varṣākāra mounted a jewelled chariot and went to Mount Gṛdhrakūṭa. Reaching the place where the road ended, he dismounted and proceeded on foot to the Bhagavat's place. Having finished inquiring after him, he sat to one side and said to the Bhagavat: 'King Ajātaśatru of Magadha bows his head at the Buddha's feet and respectfully inquires with solicitude: "Are your daily activities free from discomfort, and is your walking vigorous?" Furthermore, he says to the Bhagavat: "The people of the Vajji country rely on their own valour, and their populace is powerful, refusing to submit to me. I wish to attack them; I do not know what the Bhagavat would instruct."'

2.8

At that time, Ānanda was standing behind the Bhagavat holding a fan and fanning the Buddha. The Buddha asked Ānanda: 'Have you heard whether the people of the Vajji country frequently assemble to discuss correct matters?'

2.9

He replied: 'I have heard so.'

2.10

The Buddha said to Ānanda: 'If they can do so, the elders and the young will be harmonious, they will increasingly flourish, and their country will long remain secure and none will be able to invade or harm them. Ānanda, have you heard whether the ruler and ministers of the Vajji country are harmonious, with superiors and inferiors respecting one another?'

2.11

He replied: 'I have heard so.'

2.12

'Ānanda, if they can do so, the elders and the young will be harmonious, they will increasingly flourish, and their country will long remain secure and none will be able to invade or harm them. Ānanda, have you heard whether the people of the Vajji country uphold the law, understand the prohibitions, and do not violate propriety and rules?'

2.13

He replied: 'I have heard so.'

2.14

'Ānanda, if they can do so, the elders and the young will be harmonious, they will increasingly flourish, and their country will long remain secure and none will be able to invade or harm them. Ānanda, have you heard whether the people of the Vajji country serve their parents with filial piety and respectfully obey their teachers and elders?'

2.15

He replied: 'I have heard so.'

2.16

'Ānanda, if they can do so, the elders and the young will be harmonious, they will increasingly advance, and their country will long remain secure and none will be able to invade or harm them. Ānanda, have you heard whether the people of the Vajji country show reverence at the ancestral shrines and pay respect to the spirits and gods?'

2.17

He replied: 'I have heard so.'

2.18

'Ānanda, if they can do so, the elders and the young will be harmonious, they will increasingly advance, and their country will long remain secure and none will be able to invade or harm them. Ānanda, have you heard whether the women's quarters among the people of the Vajji country are upright and pure without defilement, such that even in jesting, their speech does not touch upon impropriety?'

2.19

He replied: 'I have heard so.'

2.20

'Ānanda, if they can do so, the elders and the young will be harmonious, they will increasingly flourish, and their country will long remain secure and none will be able to invade or harm them. Ānanda, have you heard whether the people of the Vajji country honour and serve śramaṇas and those who respectfully keep the precepts, looking after and sustaining them without ever tiring?' He replied: 'I have heard so.'

2.21

'Ānanda, if they can do so, the elders and the young will be harmonious, they will increasingly flourish, and their country will long remain secure and none will be able to invade or harm them.'

2.22

Then the chief minister Varṣākāra said to the Buddha: 'If the people of that country practiced even one of these dharmas, they could not be conquered, how much less when they possess all seven? The affairs of state are many, so I now beg leave to return.'

2.23

The Buddha said: 'You may do so; you should know the proper time.' Then Varṣākāra rose from his seat, circumambulated the Buddha three times, bowed courteously, and withdrew.

2.24

Not long after he had gone, the Buddha told Ānanda: 'Instruct all the bhikṣus in the vicinity of Rājagṛha to assemble in the lecture hall.'

2.25

He replied: 'Yes, Bhagavat.' He then went to the city of Rājagṛha, gathered the bhikṣus, and had them all assemble in the lecture hall. He said to the Bhagavat: 'The bhikṣus have assembled; let the Holy One know the proper time.'

2.26

Then the Bhagavat rose from his seat, went to the Dharma lecture hall, sat down on the seat, and addressed the bhikṣus: 'I shall teach you the seven dharmas of non-decline. Listen attentively! Listen attentively, and reflect on them well!'

2.27

Then the bhikṣus said to the Buddha: 'Yes, Bhagavat! We wish and desire to hear them!'

2.28

The Buddha told the bhikṣus: 'As for the seven dharmas of non-decline: First, frequently assembling to discuss the correct meaning; then elders and the young will be harmonious, and the Dharma cannot be destroyed. Second, superiors and inferiors being harmonious, respectful, obedient, and without conflict; then elders and the young will be harmonious, and the Dharma cannot be destroyed. Third, upholding the rules, understanding the prohibitions, and not violating the regulations; then elders and the young will be harmonious, and the Dharma cannot be destroyed. Fourth, if there are bhikṣus who have the ability to protect the assembly and have many spiritual friends, one should respectfully serve them; then elders and the young will be harmonious, and the Dharma cannot be destroyed. Fifth, being mindful of guarding one's own mind, with filial piety and respect foremost; then elders and the young will be harmonious, and the Dharma cannot be destroyed. Sixth, purely cultivating brahmacarya, not following lustful behaviours; then elders and the young will be harmonious, and the Dharma cannot be destroyed. Seventh, putting others first and oneself last, not craving fame or profit; then elders and the young will be harmonious, and the Dharma cannot be destroyed.'

2.29

The Buddha told the bhikṣus: 'There are another seven dharmas that cause the Dharma to increase and not decline. First, delighting in having few affairs and not being fond of doing much; then the Dharma will increase and not decline. Second, delighting in quietude and silence, not being fond of much talk. Third, sleeping little, without torpor or drowsiness. Fourth, not forming factions or speaking of useless matters. Fifth, not praising oneself when lacking virtue. Sixth, not associating with evil people as companions. Seventh, delighting in dwelling alone in tranquil mountain forests. In this way, bhikṣus, the Dharma will increase and not decline.'

2.30

The Buddha told the bhikṣus: 'There are another seven dharmas that cause the Dharma to increase and not decline. What are the seven? First, having faith, having faith in the Tathāgata, the arhat, the samyaksaṃbuddha, who is complete with the ten epithets. Second, having a sense of shame (hrī), feeling ashamed of one's own shortcomings. Third, having a sense of conscience (apatrāpya), feeling shame at doing evil deeds. Fourth, having heard much, retaining what one has received, good in the beginning, good in the middle, and good in the end, profound in meaning and expression, pure without defilement, complete in brahmacarya. Fifth, practicing austerities with diligence, eliminating evil and cultivating the good, diligently practicing without abandoning it. Sixth, remembering and not forgetting what was previously learned. Seventh, cultivating wisdom, knowing the phenomena of arising and ceasing, heading toward the essential path of the noble ones, and ending all roots of suffering. Such seven dharmas cause the Dharma to increase and not decline.'

2.31

The Buddha told the bhikṣus: 'There are another seven dharmas that cause the Dharma to increase and not decline. What are the seven? First, respecting the Buddha. Second, respecting the Dharma. Third, respecting the Saṅgha. Fourth, respecting the precepts. Fifth, respecting concentration (samādhi). Sixth, respectfully obeying one's parents. Seventh, respecting non-negligence (apramāda). Such seven dharmas cause the Dharma to increase and not decline.'

2.32

The Buddha told the bhikṣus: 'There are another seven dharmas that cause the Dharma to increase and not decline. What are the seven dharmas? First, contemplating the impurity of the body. Second, contemplating the impurity of food. Third, not delighting in the worldly realm. Fourth, constantly maintaining the perception of death. Fifth, giving rise to the perception of impermanence. Sixth, the perception of suffering in impermanence. Seventh, the perception of non-self in suffering. Such seven dharmas cause the Dharma to increase and not decline.'

2.33

The Buddha told the bhikṣus: 'There are another seven dharmas that cause the Dharma to increase and not decline. What are the seven? First, cultivating the factor of awakening of mindfulness (smṛti-saṃbodhyaṅga), tranquil and free of desire, an emergence into the unconditioned (asaṃskṛta). Second, cultivating the factor of awakening of the investigation of phenomena (dharmapravicaya-saṃbodhyaṅga). Third, cultivating the factor of awakening of energy (vīrya-saṃbodhyaṅga). Fourth, cultivating the factor of awakening of joy (prīti-saṃbodhyaṅga). Fifth, cultivating the factor of awakening of pliancy (praśrabdhi-saṃbodhyaṅga). Sixth, cultivating the factor of awakening of concentration (samādhi-saṃbodhyaṅga). Seventh, cultivating the factor of awakening of equanimity (upekṣā-saṃbodhyaṅga). Such seven dharmas cause the Dharma to increase and not decline.'

2.34

The Buddha told the bhikṣus: 'There are six dharmas of non-decline that cause the Dharma to increase and not decline. What are the six? First, constantly practicing loving-kindness (maitrī) with the body, not harming sentient beings. Second, expressing benevolence with the mouth, not uttering harsh words. Third, keeping thoughts of loving-kindness in mind, not harbouring malice or harm. Fourth, sharing pure gains with the community, equally and impartially. Fifth, keeping the precepts of the noble ones, without breach or flaw, and free from defilement, firmly immovable. Sixth, possessing the view of the noble path, thereby reaching the end of suffering. Such six dharmas cause the Dharma to increase and not decline.'

2.35

The Buddha told the bhikṣus: 'There are another six dharmas of non-decline that cause the Dharma to increase and not decline: First, recollection of the Buddha (buddhānusmṛti). Second, recollection of the Dharma (dharmānusmṛti). Third, recollection of the Saṅgha (saṅghānusmṛti). Fourth, recollection of the precepts (śīlānusmṛti). Fifth, recollection of giving (tyāgānusmṛti). Sixth, recollection of the devas (devatānusmṛti). Cultivating these six recollections causes the Dharma to increase and not decline.'

2.36

At that time, after dwelling in Rājagṛha as long as appropriate, the Bhagavat said to Ānanda: 'You all prepare yourselves; I wish to go to the Bamboo Grove (Veṇuvana).'

2.37

He replied: 'Yes, Bhagavat.' He then prepared the robes and bowl, and together with the great assembly attended upon the Bhagavat. Travelling through Magadha, they next reached the Bamboo Grove. Sitting in the hall, he expounded morality, concentration, and wisdom to the bhikṣus: 'Cultivating morality one attains concentration, gaining a great fruit and reward; cultivating concentration one attains wisdom, gaining a great fruit and reward; cultivating wisdom the mind becomes pure, attaining equal liberation and bringing an end to the three taints (āsrava)—the taint of sensual desire, the taint of existence, and the taint of ignorance. Having attained liberation, the knowledge of liberation arises: birth and death are exhausted, the holy life (brahmacarya) is established, what had to be done is done, and there is no further existence (punarbhava).'

2.38

At that time, after dwelling in the Bamboo Grove as long as appropriate, the Bhagavat said to Ānanda: 'You all prepare yourselves; we shall go to the city of Pāṭaliputra.'

2.39

He replied: 'Yes, Bhagavat.' He then prepared the robes and bowl, and together with the great assembly attended upon the Bhagavat. Travelling through Magadha, they next reached the city of Pāṭaliputra and sat beneath a pāṭalī tree.

2.40

Then the lay believers (upāsakas), hearing that the Buddha and the great assembly had arrived from afar beneath this pāṭalī tree, went out of the city together. Seeing from afar the Bhagavat beneath the pāṭalī tree, his appearance serene, his sense faculties calm, supreme in gentle restraint, like a great dragon, or like water that is clear and limpid without sediment, his body adorned with the thirty-two marks and eighty minor characteristics, having seen him they rejoiced, gradually approached the Buddha's place, bowed with their heads to his feet, and sat down to one side.

2.41

Then the Bhagavat gradually taught them the Dharma, instructing, encouraging, and delighting them. Hearing the Buddha teach the Dharma, the lay believers said to the Buddha: 'We wish to take refuge in the Buddha, the Dharma, and the Noble Saṅgha. We pray only that the Bhagavat, out of compassion, permit us to become upāsakas. From this day forward, we will not kill, not steal, not engage in sexual misconduct, not deceive, and not drink liquor, upholding the precepts without forgetfulness. Tomorrow we wish to arrange an offering; we pray only that the Bhagavat and the great assembly will condescend to grace us with your presence out of compassion.'

2.42

Then the Bhagavat consented in silence. Seeing the Buddha remain silent, the lay believers rose from their seats, circumambulated the Buddha three times, paid homage, and returned. Promptly they built a large hall for the Tathāgata, levelled the ground, swept and sprinkled it, burned incense, and properly set out jewelled seats. The offering being prepared, they went and reported to the Bhagavat: 'The preparations are complete; let the Holy One know the proper time.'

2.43

Thereupon, the Bhagavat rose from his seat, put on his robes and took his bowl, and together with the great assembly went to that lecture hall, washed his hands and feet, and sat down in the center. At that time, the bhikṣus sat on the left side, and the pure-faith laymen sat on the right side. Then the Bhagavat addressed the pure-faith laymen, saying: “When ordinary people violate the precepts, there are five kinds of decline and loss. What are the five? First, in seeking wealth, their wishes are not fulfilled. Second, even if they obtain something, it declines day by day. Third, wherever they go, they are not respected by the multitude. Fourth, a bad reputation and evil report spread throughout the world. Fifth, when their bodies break up and life ends, they will enter hell.” He further addressed the pure-faith laymen: “When ordinary people maintain the precepts, there are five meritorious qualities. What are the five? First, whatever they seek, they immediately obtain as they wish. Second, whatever wealth they possess increases without diminishing. Third, wherever they go, they are respected and loved by the multitude. Fourth, a good name and fine reputation spread throughout the world. Fifth, when their bodies break up and life ends, they are certain to be reborn in heaven.”

2.44

At that time, night was already half spent, and he told the laymen that they should each return home. The pure-faith laymen then complied with the Buddha's instruction, circumambulated the Buddha three times, bowed at his feet, and returned home.

2.45

Then, during the latter part of the night when the signs of dawn appeared, the Bhagavat went to a quiet, secluded place. With the purified divya-cakṣus, he saw great deities assigning plots of land, and middle deities and lower deities also assigning plots of land. At that time, the Bhagavat returned to the lecture hall and sat down on his seat. The Bhagavat, knowing the time was ripe, purposely asked Ānanda: “Who built this city of Pāṭaliputra?”

2.46

Ānanda said to the Buddha: “This was built by the chief minister Varṣakāra in order to defend against the Vajjis.”

2.47

The Buddha told Ānanda: “Those who built this city have acted in direct accordance with the intent of the devas. During the latter part of the night, when the signs of dawn appeared, I went to a quiet, secluded place and with the divya-cakṣus saw the great deities each assigning plots of land, and the middle and lower deities also assigning plots of land. Ānanda! You should know that where the great deities assign plots of land, those people who dwell there will have peace, happiness, and prosperity. Where middle deities assign plots, middle people dwell; where lower deities assign plots, lower people dwell. The amount of merit corresponds to where they dwell. Ānanda! This place is where worthy people dwell and where merchants gather; the laws of the country are truthful and free of deceit. This city is the most supreme, praised on all sides, and indestructible. When, in the distant future, this city is to be destroyed, it will inevitably be due to three things: first, a great flood; second, a great fire; third, an internal plot with outsiders—only then will this city be destroyed.”

2.48

At that time, the pure-faith laymen of Pāṭaliputra prepared offerings throughout the whole night. When the time arrived, they addressed the Buddha: “The meal has been prepared; may the Sage know the proper time.” Then the pure-faith laymen set out [the food], serving it with their own hands. When the meal was finished, they poured water [for washing], took a separate small seat, spread it out, and sat in front of the Buddha.

2.49

Then the Bhagavat instructed them, saying: “Now, this place of yours is an abode of the worthy and wise, where many maintain the precepts and purely cultivate brahmacarya, so that the benevolent spirits rejoice.” He then pronounced an auspicious blessing for them: “Know how to respect those who are venerable; know how to serve those who should be served; give extensively with universal love, having a compassionate mind; praised by the devas, always keeping company with the good, never associating with the evil.”

2.50

Then the Bhagavat, having expounded the Dharma for them, rose from his seat, and surrounded by the great assembly, was escorted back. The chief minister Varṣakāra followed behind the Buddha, and at that time thought: “Now that the śramaṇa Gautama is exiting through this city gate, I shall name this gate the Gautama Gate. Also, observing the place where the Tathāgata crosses the river, I shall name that place the Gautama Ferry.” Then the Bhagavat exited the city of Pāṭaliputra and reached the water's edge. At that time, there were many people on the riverbank, among whom some crossed by boarding boats, some crossed by raft, and some crossed by floating timbers. Then the Bhagavat, along with the great assembly, in the time it takes a strong man to bend or stretch his arm, suddenly arrived at the other shore. Having observed this, the Bhagavat spoke this verse:

2.51

“The Buddha is the sea's helmsman, / The bridge of Dharma crossing the river's ford; / The Mahāyāna carriage of the Path, / Ferries across all devas and humans. / Also having untied the fetters for himself, / Crossing to the shore he attains the state of a seer; / Causing all his disciples / To untie their bonds and attain nirvāṇa.”

2.52

Then the Bhagavat traveled from the Vajjis to the village of Koṭi. Beneath a forest tree, he addressed the bhikṣus: “There are four profound dharmas: first, noble morality; second, noble concentration; third, noble wisdom; fourth, noble liberation. These dharmas are subtle and difficult to understand. Because you and I did not clearly comprehend them, we have long remained in birth and death, transmigrating without end.” Then the Bhagavat, having observed this, spoke this verse:

2.53

“Morality, concentration, wisdom, and liberation are supreme; / Only the Buddha can discern them, / Leaving suffering behind and transforming others, / Causing them to sever the conditioning of birth and death.”

2.54

Then the Bhagavat, having stayed in the village of Koṭi as long as suitable, told Ānanda that they would go together to the village of Nādika. Ānanda received the instruction, put on his robes, took his bowl, and along with the great assembly accompanied the Bhagavat, traveling through the Vajjis to the village of Nādika, where they stayed at the bell-pavilion.

2.55

At that time, Ānanda, while in a quiet, secluded place, silently reflected: “The twelve gṛhapatis of this village of Nādika: the first named Kakkara, the second named Kaliṅga, the third named Vigaṭa, the fourth named Gijja, the fifth named Cāla, the sixth named Upacāla, the seventh named Bhadra, the eighth named Subhadra, the ninth named Dāridrya, the tenth named Sudāridrya, the eleventh named Yaśas, and the twelfth named Yaśottara. Now that these people have passed away, where are they reborn? Furthermore, fifty others have passed away, and yet another five hundred have passed away; where are they reborn?” Having thought this, he rose from the quiet place, went to the Bhagavat, bowed his head at his feet, sat to one side, and said to the Buddha: “Bhagavat! Earlier in a quiet place, I silently reflected: ‘The twelve gṛhapatis of this village of Nādika, Kakkara and the others, have passed away, another fifty have passed away, and yet another five hundred have passed away; where are they reborn?’ May you please explain this.”

2.56

The Buddha told Ānanda: “Kakkara and the other twelve individuals severed the five lower fetters. At death, they were reborn in heaven, and there they will attain parinirvāṇa, never returning here. The fifty who passed away severed the three fetters, and with lust, anger, and delusion attenuated, attained the state of sakṛdāgāmin; they will return to this world once more to put an end to the root of suffering. The five hundred who passed away severed the three fetters and attained the state of srotaāpanna; they will not fall into evil destinies, are assured of achieving the Path, and will transmigrate at most seven times before putting an end to suffering. Ānanda! That birth is followed by death is merely the normal course of the world. Why should this be surprising? If someone came to ask me about every single person who died, would that not be troublesome?”

2.57

Ānanda replied: “Indeed, Bhagavat! It is truly troublesome.”

2.58

The Buddha told Ānanda: “Now I shall speak to you of the Mirror of the Dharma, so that noble disciples may know where they are reborn. Their three evil destinies are ended, they attain the state of srotaāpanna, and in no more than seven lifetimes they are certain to exhaust the limits of suffering; they will also be able to explain such matters to others. Ānanda! As for the Mirror of the Dharma: it means a noble disciple obtains indestructible faith, joyfully having faith in the Buddha, the Tathāgata, the Arhat, the Samyaksaṃbuddha, fully endowed with the ten epithets. Joyfully having faith in the Dharma: true, right, subtle, freely expounded, timeless, revealing the path to nirvāṇa, practiced by the wise. Joyfully having faith in the Saṃgha: harmonious and united, upright in conduct, free of flattery, accomplished in the fruits of the Path, harmonious above and below, fully endowed with the dharmakāya. Progressing toward srotaāpanna, attaining srotaāpanna; progressing toward sakṛdāgāmin, attaining sakṛdāgāmin; progressing toward anāgāmin, attaining anāgāmin; progressing toward arhat, attaining arhat—these four pairs and eight persons are called the Tathāgata's assembly of worthy and noble ones, worthy of great reverence, the world's field of merit. Having faith in the noble precepts: pure, undefiled, flawless, practiced by the enlightened, obtaining samādhi. Ānanda! This is the Mirror of the Dharma, which enables noble disciples to know where they are reborn, their three evil destinies ended, attaining srotaāpanna, in no more than seven lifetimes certain to exhaust the limits of suffering, and also enables them to explain such matters to others.”

2.59

Then the Bhagavat, having stayed as long as suitable, told Ānanda that they would go together to the country of Vaiśālī. Having received the instruction, he set out, putting on his robes and taking his bowl, and accompanying the Bhagavat together with the great assembly, traveled through the Vajjis and arrived at Vaiśālī, where they sat beneath a tree. There was a courtesan named Āmrapālī. Hearing that the Buddha was coming to Vaiśālī with his disciples and sitting beneath a tree, she immediately harnessed a precious carriage, intending to go to the Buddha's place to pay homage and make offerings. Before arriving, she saw from afar the Bhagavat's handsome appearance, his faculties extraordinary, fully endowed with the marks and signs, like the moon among stars. Seeing him, she rejoiced, stepped down from the carriage, proceeded on foot, and gradually reached the Buddha's place. She bowed her head at his feet and sat back to one side.

2.60

Then the Bhagavat gradually expounded the Dharma for her, instructing, encouraging, benefiting, and gladdening her. Hearing what the Buddha said, she gave rise to a joyful mind and addressed the Buddha, saying: “From this day forth, I take refuge in the Three Honored Ones. I only ask that you permit me to be an upāsikā within the true Dharma, and for the rest of my life not kill, not steal, not commit sexual misconduct, not speak falsely, and not drink alcohol.” She also said to the Buddha: “I only ask that the Bhagavat and the disciples accept my invitation tomorrow, and stay overnight in my grove this evening.” Then the Bhagavat silently accepted. Seeing that the Buddha silently consented, the woman rose from her seat, bowed her head at his feet, circumambulated the Buddha, and returned.

2.61

Not long after she left, the Buddha told Ānanda: “I will go with you to see that grove.”

2.62

He replied: “Yes, indeed.” The Buddha then rose from his seat, gathered his robes and bowl, and went to that grove together with his disciples, one thousand two hundred and fifty in all.

2.63

At that time, the Licchavis of Vaiśālī heard that the Buddha was staying in Āmrapālī's grove. They immediately harnessed five-colored precious carriages; some rode blue-green carriages with blue-green horses, their clothing, canopies, banners, and attendants all being blue-green, and the other five-colored carriages and horses were likewise. At that time, the five hundred Licchavis, all matching in the colors of their attire, wished to go to the Buddha. Āmrapālī, having taken leave of the Buddha to return home, met the Licchavis on the way. At that time, her carriage was driven swiftly, and clashed with their precious carriages, damaging and breaking their banners and canopies without giving way. The Licchavis rebuked her: “On what authority do you rely that you do not give way on the road, crashing into our carriages and breaking our banners and canopies?”

2.64

She replied: “Nobles! I have already invited the Buddha to receive a meal tomorrow, and I am returning home to prepare the offerings; that is why I am driving swiftly and have no room to give way.”

2.65

The Licchavis said to the woman: “Set aside your invitation for now and yield it to us first; we will give you a hundred thousand ounces of gold.”

2.66

The woman immediately replied: “My prior invitation is already settled; I cannot give it to you.”

2.67

Then the Licchavis spoke to the woman again: “We will give you sixteen times a hundred thousand ounces of gold; you must let us go first.”

2.68

The woman was still unwilling: “My invitation is already settled; it cannot be so.”

2.69

Then the Licchavis spoke to the woman again: “We will now divide the wealth of the country in half with you; can you yield it to us first?”

2.70

The woman replied again: “Even if it were all the wealth and treasures of the entire country, I would still not take it. Why is this? The Buddha is staying in my grove and has already accepted my invitation first. This matter is settled; I will never yield it to you.”

2.71

The Licchavis waved their hands and sighed with regret: “Now, because of this woman, we have missed our initial blessing.” They then moved forward and went straight to that grove.

2.72

At that time, the Bhagavat saw from afar the five hundred Licchavis coming, filling the road with tens of thousands of carriages and horses. He told the bhikṣus: “If you wish to know how the devas of the Trāyastriṃśa heaven sporting in their pleasure gardens appear in deportment and adornment, they are no different from this. Bhikṣus! You should collect your minds and be complete in all deportment. How does a bhikṣu collect his mind? Here, a bhikṣu contemplates the body internally as body, ardent, unflagging, mindful and unforgetting, putting away worldly covetousness and distress; he contemplates the body externally as body, ardent, unflagging, mindful and unforgetting, putting away worldly covetousness and distress; he contemplates the body internally and externally as body, ardent, unflagging, putting away worldly covetousness and distress. Contemplation of feelings, of mind, and of phenomena is likewise. How is a bhikṣu complete in all deportment? Here, a bhikṣu knows when to walk when walking is appropriate; knows when to halt when halting is appropriate; looks to the left and right; bends, extends, lowers, and raises [his limbs]; properly bears his robes and bowl; takes food, drink, and medicine without departing from proper measure; skillfully employs expedient means to remove hindrances; and whether walking, standing, sitting, or lying down, awake, asleep, speaking, or silent, he collects his mind without distraction. This is called a bhikṣu complete in all deportment.”

2.73

Then the five hundred Licchavis arrived at Āmrapālī’s grove. Wishing to go to the Buddha's place, they stepped down from their carriages, walked forward, bowed their heads at his feet, and sat to one side. As the Tathāgata sat upon his seat, the signs of his light stood out alone, outshining the great assembly, just like the autumn moon, or like the clear and bright sky and earth, pure and free of dust and mist, when the sun hangs in the open air, shining brightly alone. At that time, the five hundred Licchavis sat surrounding and attending upon him, and among the assembly, the Buddha’s marks and light alone shone brightly. At that moment, there was among those seated a brahmacārin named Piṅgika, who rose from his seat, bared his right shoulder, knelt with his right knee to the ground, joined his palms toward the Buddha, and praised him in verse:

2.74

“The kings of Magadha and Aṅga
have truly gained great benefit:
wearing armor adorned with precious jewels,
the Bhagavat has arisen in their lands.
His majestic power shakes the three thousand [worlds];
his fame is illustrious like the Snow Mountains;
like a lotus flower in full bloom,
its fragrance is exceedingly wondrous.
Now beholding the Buddha’s radiance,
it is like the sun newly risen,
like the moon traveling across the sky,
free of any clouds or mist.
The Bhagavat is likewise,
his light shining upon the world;
beholding the Tathāgata’s wisdom
is like seeing a lamp in the dark;
he bestows clear sight upon the multitudes,
resolving all doubts.”

2.75

When the five hundred Licchavis heard this verse, they said again to Piṅgika: “You may recite it once more.”

2.76

Then Piṅgika recited it again and again before the Buddha. Having heard the verse recited again, the five hundred Licchavis each took off their precious robes and offered them to Piṅgika. Piṅgika immediately offered the precious robes to the Tathāgata, and out of pity for them, the Buddha accepted them.

2.77

Then the Bhagavat said to the Licchavis of Vaiśālī: “There are five treasures in the world that are exceedingly rare to encounter. What are the five? First, the appearance in the world of a Tathāgata, an arhat, is exceedingly rare to encounter. Second, a person who can expound the true Dharma of the Tathāgata is rare to encounter. Third, a person who can believe and understand the Dharma expounded by the Tathāgata is rare to encounter. Fourth, a person who can realize the Dharma expounded by the Tathāgata is rare to encounter. Fifth, a person who repays gratitude to one who rescued him from peril and distress is rare to encounter. These are called the five treasures that are rare to encounter.”

2.78

Having heard the Buddha instruct, encourage, and gladden them, the five hundred Licchavis said to the Buddha: “We pray only that the Bhagavat and his disciples accept our invitation for tomorrow!”

2.79

The Buddha told the Licchavis: “You have already invited me, but I have already received an offering; the woman Āmrapālī has previously invited me.”

2.80

When the five hundred Licchavis heard that the woman Āmrapālī had already invited the Buddha first, they each shook their hands and said: “We wished to make offerings to the Tathāgata, but now this woman has taken precedence over us!” They then rose from their seats, bowed their heads at the Buddha’s feet, circumambulated the Buddha three times, and each returned home.

2.81

During that night, the woman Āmrapālī prepared various offerings. When the time came the next morning, the Bhagavat, together with one thousand two hundred and fifty bhikṣus, arranged their robes and took their bowls, and surrounded before and behind, went to the place of invitation and took their seats. The woman Āmrapālī then served fine food, offering it to the Buddha and the Saṅgha. When the meal was finished, the bowls were removed, and the tables cleared. The woman held a golden vessel in her hands, and having poured the water for washing, stepped forward and said to the Buddha: “Among all the groves and parks of this city of Vaiśālī, my grove is the most excellent. I now offer this grove to the Tathāgata. Out of pity for me, may you deign to accept it.”

2.82

The Buddha said to the woman: “You may offer this grove to the universal Saṅgha headed by the Buddha. Why is that? For the groves, lodgings, robes, bowls, and six requisites belonging to the Tathāgata, even if Māras, Śakra, Brahmā, or devas of great supernatural power were to try, none could be worthy of receiving such an offering.” The woman, receiving his instruction, then offered this grove to the universal Saṅgha headed by the Buddha. Out of pity for her, the Buddha accepted it and spoke in verse:

2.83

“Building stūpas and erecting monasteries,
gifting fruit groves to provide cool shade,
providing bridges and boats to ferry people across,
and giving water and grass in the wilderness,
as well as offering halls and upper chambers,
one’s merit increases day and night;
one who is complete and pure in morality
will surely go to a good destination.”

2.84

Then the woman Āmrapālī took a small seat and sat before the Buddha. The Buddha gradually expounded the Dharma for her, instructing, encouraging, and gladdening her: discourse on giving, discourse on morality, discourse on rebirth in heaven; that desires are a great affliction, defiled and impure, that higher taints are an obstruction, and that deliverance is supreme. At that time, knowing that her mind was pliable and joyful, that her hindrances were slight and thin, and that she could easily be guided and transformed according to the way of all Buddhas, the Bhagavat expounded for her the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the way leading to the cessation of suffering.

2.85

Then the woman Āmrapālī’s faith became pure, just as clean, white cloth easily takes dye. Right upon her seat, she became distant from dust and free of defilement, the Dharma-eye regarding all phenomena arose, she saw the Dharma and attained the Dharma, became resolutely established, would not fall into evil destinies, and achieved fearlessness. She said to the Buddha: “I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Saṅgha.” She repeated this three times. “I pray only that the Tathāgata permit me to be an upāsikā in the true Dharma! From this day forth, for the rest of my life, I will not kill, not steal, not engage in sexual misconduct, not deceive, and not drink alcohol.” Having received the five precepts from the Buddha, she abandoned her former practices, her defilements were eliminated, and she rose from her seat, bowed to the Buddha, and departed.

2.86

Then the Bhagavat, having stayed in Vaiśālī as long as was suitable, told Ānanda: “Make all preparations; I wish to go to the Bamboo Grove.”

2.87

He replied: “Yes, indeed.” He prepared his robes and bowl, and together with the great assembly attending upon the Bhagavat, traveled along the road through the Vṛji country to that Bamboo Grove.

2.88

At that time, there was a brāhmaṇa named Viṣākhadeva. Hearing that the Buddha and the great assembly had come to this Bamboo Grove, he thought to himself: “The renown and virtue of this śramaṇa Gautama have spread abroad, heard in the four quarters, fully endowed with the ten titles. Among devas, Śakra, Brahmā, Māra, or those like Māra, devas, śramaṇas, and brāhmaṇas, he has personally realized the truth and expounded the Dharma to others, his speech excellent in the beginning, middle, and end, all true and correct, deep and profound in meaning and flavor, complete in the holy life. One ought to go and behold such a true person.”

2.89

Then the brāhmaṇa came out of the bamboo grove, went to the Bhagavat, and after greeting him, sat to one side. The Bhagavat gradually expounded the Dharma for him, instructing, encouraging, and gladdening him. Having heard it, the brāhmaṇa rejoiced and invited the Bhagavat and the great assembly to a meal at his home the next day. The Buddha accepted the invitation in silence. Knowing that he had consented, the brāhmaṇa rose from his seat, circumambulated the Buddha, and returned home. That night, he prepared food and drink. When the time came the next morning, [he announced:] ‘The time has come, holy one, whenever you know it is time.’

2.90

Then the Bhagavat put on his robes, took his bowl, and surrounded by the great assembly, went to his house and took his seat. The brāhmaṇa then served various sweet delicacies, offering them to the Buddha and the Saṅgha. When the meal was finished, the bowls were removed, and the water for washing was poured, he took a small seat and sat before the Buddha. At that time, the Bhagavat spoke a verse for the brāhmaṇa:

2.91

“If with food and drink,
robes, and bedding,
one gives to those who keep the precepts,
one will obtain a great fruit.
This will be a true companion,
following from beginning to end;
wherever one goes,
it follows like a shadow following a form.
Therefore, plant good roots
as provisions for future lives;
merit is the foundation
by which sentient beings are at peace.
Merit brings the protection of the devas;
one’s path will not be perilous;
in life one will not meet disaster,
and in death one will ascend to heaven.”

2.92

Then the Bhagavat expounded the wondrous Dharma for the brāhmaṇa, instructing, encouraging, and gladdening him, and then rose from his seat and departed. At that time, grain was dear in that land and there was a famine, making alms difficult to obtain. The Buddha told Ānanda: “Instruct all the bhikṣus currently in this country to gather in the lecture hall.”

2.93

He replied: “Yes, indeed.” Receiving the instruction, he announced far and near that all should assemble in the lecture hall.

2.94

At that time, the great assembly within the country had gathered. Ānanda said to the Buddha: “The great assembly has gathered; holy one, know that it is time.”

2.95

Then the Bhagavat rose from his seat, went to the lecture hall, took his seat, and told the bhikṣus: “In this land there is a famine, and alms are difficult to obtain. You should divide into groups according to your acquaintances, and go to Vaiśālī and the Vṛji country to spend the rains retreat there, so that you will lack nothing. I alone with Ānanda will spend the retreat here. Why is that? I fear there would be scarcity.” Then the bhikṣus, having received the instruction, departed, and the Buddha remained alone with Ānanda.

2.96

Later, during the summer rains retreat, an illness arose in the Buddha’s body, and his whole body was in pain. The Buddha thought to himself: “Illness has now arisen in me, and my entire body is in severe pain, yet my disciples are all absent. If I were to attain nirvāṇa, it would not be fitting. I should now exert myself with vigor to sustain my lifespan.”

2.97

Then the Bhagavat came out of the quiet room and sat in a cool place. Seeing him, Ānanda quickly went to him and said to the Buddha: “Seeing the Bhagavān’s countenance now, the illness seems to have subsided.”

2.98

Ānanda said further: “When the Bhagavat was ill, my mind was terrified, distressed, and bewildered, unable to discern the directions. While my breath was not yet severed, I regained a little consciousness and thought quietly: ‘The Tathāgata has not yet passed away into final extinction, the Eye of the World has not been extinguished, and the Great Dharma has not been impaired; why then should he not now leave instructions for the assembly of disciples?’”

2.99

The Buddha said to Ānanda: “Does the saṃgha need anything of me? If there were one who said of himself: ‘I lead the saṃgha, I gather the saṃgha,’ then such a person should have instructions for the assembly. The Tathāgata does not say: ‘I lead the saṃgha, I gather the saṃgha.’ How then should he have instructions for the assembly? Ānanda! The Dharma I have taught, inner and outer, is complete; I have never claimed to attain anything exclusively. I am now old, nearly eighty years of age. Just as an old cart can be made to travel a little further only by being kept in repair through skillful means, so it is with my body: by skillful means I am able to sustain life for a short while, exerting effort through my own strength to bear these pains, attending to no perceptions, and entering the samādhi of non-perception. At such times my body is at ease, free from affliction and distress. Therefore, Ānanda, be an island unto yourselves, have the Dharma as your island, and seek no other island; be a refuge unto yourselves, have the Dharma as your refuge, and seek no other refuge. And how does one become an island unto oneself, have the Dharma as one's island, and seek no other island; be a refuge unto oneself, have the Dharma as one's refuge, and seek no other refuge? Ānanda! A bhikṣu contemplates the internal body with diligence and without laxity, mindful and not forgetful, removing worldly greed and sorrow; he contemplates the external body, contemplates both the internal and external body, with diligence and without laxity, mindful and not forgetful, removing worldly greed and sorrow. So too it is with the contemplation of feelings, the mind, and phenomena. This, Ānanda, is to be an island unto oneself, to have the Dharma as one's island, and seek no other island; to be a refuge unto oneself, to have the Dharma as one's refuge, and seek no other refuge.”

2.100

The Buddha said to Ānanda: “After my parinirvāṇa, whoever is able to practice this Dharma will truly be the foremost learner among my disciples.”

2.101

The Buddha said to Ānanda: “Let us go together to the Cāpāla Cetiya.”

2.102

He replied: “Yes, indeed.”

2.103

The Tathāgata then arose, put on his robe, took his bowl, and went to the foot of a tree. He said to Ānanda: “Spread a seat. I am suffering from back pain and wish to rest here.”

2.104

He replied: “Yes, indeed,” and immediately spread the seat.

2.105

After the Tathāgata sat down, Ānanda spread a small seat and sat before the Buddha. The Buddha said to Ānanda: “Whoever has cultivated the four bases of ṛddhi, practiced them extensively, remembered them constantly without forgetting, can, if he so desires, remain alive for a kalpa or more than a kalpa. Ānanda! The Buddha has cultivated the four bases of ṛddhi extensively, kept them single-mindedly in mind without forgetting, and if he so desires, the Tathāgata could remain for a kalpa or more than a kalpa, to dispel darkness from the world, bring great benefit, and bring peace and security to devas and humans.”

2.106

At that time, Ānanda remained silent and did not answer. Thus it happened a second and a third time, yet he still remained silent. At this time Ānanda was clouded by Māra, ignorant and unaware; though the Buddha made this clear three times, he did not know to entreat him.

2.107

The Buddha said to Ānanda: “You should know that it is time.” Receiving the Buddha’s intention, Ānanda immediately arose from his seat, paid homage to the Buddha, and departed. Not far from the Buddha, he sat beneath a tree, contemplating in quiet reflection.

2.108

Not long after, Māra Pāpīyant came and said to the Buddha: “The Buddha’s mind is free from desire; you may enter parinirvāṇa. Now is precisely the time; you should swiftly pass into extinction.”

2.109

The Buddha said to Pāpīyant: “Hold, hold! I myself know the time. The Tathāgata will not take parinirvāṇa now; I must wait until my bhikṣus have gathered, and until they can discipline themselves, are courageous and without fear, have reached the place of peace, have attained their own benefit, are guides to people, expound the teachings of the scriptures, and clarify the phrasing and meaning. If there are divergent doctrines, they can subdue them with the true Dharma; and with miraculous transformations they can bear witness for themselves. Disciples like this have not yet fully gathered. Furthermore, the bhikṣuṇīs, upāsakas, and upāsikās are all like this, yet they too have not fully gathered. Now I must broaden the brahmacarya, spread the limbs of awakening, and let all devas and humans witness my miraculous transformations.”

2.110

Then Māra Pāpīyant again said to the Buddha: “Formerly, by the banks of the Nairañjanā River in Uruvilvā, when the Buddha sat beneath the Ajapāla-nigrodha tree and had first attained perfect awakening, I approached the Bhagavat and urged the Tathāgata to enter parinirvāṇa: ‘Now is precisely the time; you should swiftly pass into extinction.’ At that time the Tathāgata answered me, saying: ‘Hold, hold, Pāpīyant! I myself know the time. The Tathāgata will not take parinirvāṇa now; I must wait until all my disciples have gathered, down to devas and humans seeing miraculous transformations, before I pass into extinction.’ Now the Buddha’s disciples have already gathered, down to devas and humans having seen miraculous transformations. Now is precisely the time; why do you not pass into extinction?”

2.111

The Buddha said: “Hold, hold, Pāpīyant! The Buddha himself knows the time, and it will not be long. In three months from now, between the twin śāla trees in the Sāla Grove of Kuśinagara, my place of birth, I shall pass into extinction.” Then Māra thought: “The Buddha does not speak falsehood; he will surely pass into extinction now.” Rejoicing and leaping with joy, he vanished in an instant.

2.112

Not long after Māra had departed, the Buddha, right there at the Cāpāla Cetiya, concentrated his mind in samādhi and relinquished the life-force, sustaining only the remaining lifespan. At that moment the great earth shook violently; none among the people throughout the country were not terrified, and their hair stood on end. The Buddha emitted a great light that illuminated boundlessly; of all the dark and hidden places, none failed to receive its brilliance, and all could see one another. At that time, the Bhagavat spoke in verse:

2.113

“Between the two states of existence and non-existence, / I now relinquish the conditioned;
Within, concentrated in the concentration of samādhi, / like a bird breaking out of its egg.”

2.114

At that time, the venerable Ānanda’s heart trembled and his hair stood on end. He went swiftly to the Buddha, bowed his head at his feet, and stood to one side. He said to the Buddha: “How astonishing, Bhagavat! The earth has shaken like this; what is the cause and condition for it?”

2.115

The Buddha said to Ānanda: “There are eight causes and conditions for an earthquake in this world. What are the eight? The earth rests upon water, water rests upon wind, and wind rests upon empty space. When a great wind in space arises of itself, the great water is stirred; and when the great water is stirred, the whole earth shakes. This is the first. Furthermore, Ānanda, when a bhikṣu or bhikṣuṇī who has attained the Way, or a deity of great supernatural power, contemplates the water-element predominantly and the earth-element minimally, wishing to test their own power, the whole earth shakes. This is the second. Furthermore, Ānanda, when a bodhisattva descends from the Tuṣita heaven into his mother's womb, single-mindedly and without confusion, the earth shakes violently. This is the third. Furthermore, Ānanda, when a bodhisattva emerges from his mother’s womb, born from her right side, single-mindedly and without confusion, the whole earth shakes. This is the fourth. Furthermore, Ānanda, when a bodhisattva first achieves unexcelled, perfect awakening, at that moment the great earth shakes violently. This is the fifth. Furthermore, Ānanda, when the Buddha has first attained the Way and turns the unexcelled wheel of Dharma—which neither Māra, nor Māra’s retinues, devas, śramaṇas, brāhmaṇas, gods, or worldly people can turn—the whole earth shakes. This is the sixth. Furthermore, Ānanda, when the Buddha’s teaching is drawing to a close, and he single-mindedly and without confusion chooses to relinquish his life-force, the whole earth shakes. This is the seventh. Furthermore, Ānanda, when the Tathāgata enters parinirvāṇa in the element of nirvāṇa without remainder, the great earth shakes violently. This is the eighth. It is through these eight causes and conditions that the great earth shakes.” At that time, the Bhagavat spoke verses, saying:

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Translations (1)

The Long Discourses (selected sūtras) — Charles Patton, English

Linked texts (1)

長阿含經 — Classical Chinese