長阿含經 2: The Final Journey
The Long Discourses (selected sūtras) 2
- Language
- English
The Final Journey
2.p1
Thus I have heard: One time, the Buddha was staying on Mount Gṛdhrakūṭa at Rājagṛha. He was accompanied by a large group of 1,250 monks.
2.p2
It was then that the king of Magadha, Ajātaśatru, wanted to attack Vṛji. The King thought to himself, “Although their people may be brave and fierce, it won’t be enough to stop me from seizing that country.”
2.p3
King Ajātaśatru then summoned his priestly great minister Varṣākāra and told him, “Go to the Bhagavān on Mount Gṛdhrakūṭa and bow at the Bhagavān’s feet in my name. Ask about the Bhagavān’s health: ‘Are you getting around easily? Have your travels been difficult?’ Then also say to the Bhagavān, ‘The people of Vṛji are independent and brave, and the population is fierce. They won’t submit to me, so I want to attack them. What instruction might the Bhagavān have?’ If he has some instruction, then remember it well. Don’t forget any of it. Report to me the Tathāgata’s words just as you heard them, for they are never false.’”
2.p4
The minister Varṣākāra accepted the King’s instructions and rode a precious chariot to Mount Gṛdhrakūṭa. Reaching a place to stop, he dismounted and proceeded on foot until he reached the Bhagavān. When they were done exchanging greetings, he sat to one side. He said to the Bhagavān, “The king of Magadha, Ajātaśatru, bows his head at the Buddha’s feet and respectfully and politely asks, ‘Are you getting around easily? Have your travels been difficult?’ He also says to the Bhagavān, ‘The people of Vṛji are independent and brave, and the population is fierce. They won’t submit to me, so I want to attack them. What instruction might the Bhagavān have?’”
2.p5
At the time, Ānanda was standing behind the Bhagavān fanning him. The Buddha asked Ānanda, “Have you heard that the people of Vṛji frequently hold meetings and discussions on what’s proper?”
2.p6
He replied, “I’ve heard that.”
2.p7
The Buddha said to Ānanda, “If they do that, then the elders and the youth will be in accord, and that’ll make them flourish. Their country will be safe for a long time. They’ll be impossible to conquer.
2.p8
“Ānanda, have you heard that the people of Vṛji are in accord with the nobility and ministers? Do those in high and low stations respect each other?”
2.p9
He replied, “I’ve heard that.”
2.p10
“Ānanda, if they do that, then the elders and the youth will be in accord, and that’ll make them flourish. Their country will be safe for a long time. They’ll be impossible to conquer.
2.p11
“Ānanda, have you heard that the people of Vṛji are respectful of the law, clear about what to avoid, and don’t violate the rules of propriety?”
2.p12
He replied, “I’ve heard that.”
2.p13
“Ānanda, if they do that, then the elders and the youth will be in accord, and that’ll make them flourish. Their country will be safe for a long time. They’ll be impossible to conquer.
2.p14
“Ānanda, have you heard that the people of Vṛji are dutiful to their parents and respectfully follow their teachers and elders?”
2.p15
He replied, “I’ve heard that.”
2.p16
“Ānanda, if they do that, then the elders and the youth will be in accord, and that’ll make them flourish. Their country will be safe for a long time. They’ll be impossible to conquer.
2.p17
“Ānanda, have you heard that the people of Vṛji venerate their ancestral shrines and pay their respects to the spirits?”
2.p18
He replied, “I’ve heard that.”
2.p19
“Ānanda, if they do that, then the elders and the youth will be in accord, and that’ll make them flourish. Their country will be safe for a long time. They’ll be impossible to conquer.
2.p20
“Ānanda, have you heard that the people of Vṛji are honest, pure, and undefiled inside their households, and their words are never perverse even when joking?”
2.p21
He replied, “I’ve heard that.”
2.p22
“Ānanda, if they do that, then the elders and the youth will be in accord, and that’ll make them flourish. Their country will be safe for a long time. They’ll be impossible to conquer.
2.p23
“Ānanda, have you heard that the people of Vṛji traditionally serve ascetics, respect those who observe the precepts, look up to them, protect them, and support them so that they are never negligent?”
2.p24
He replied, “I’ve heard that.”
2.p25
“Ānanda, if they do that, then the elders and the youth will be in accord, and that’ll make them flourish. Their country will be safe for a long time. They’ll be impossible to conquer.”
2.p26
Varṣākāra then said to the Buddha, “If the people of that country were to practice just one of those principles, they couldn’t be schemed against. How would it be if they have all seven? I’d like to take my leave now; I have many duties of state.”
2.p27
The Buddha said, “It’s up to you to decide when to go.”
2.p28
Varṣākāra then rose from his seat, circled the Buddha three times, saluted him, and departed.
2.p29
Not long after he left, the Buddha told Ānanda, “Go and tell all the monks here in Rājagṛha to assemble at the meeting hall.”
2.p30
Ānanda replied, “Very well,” then he went to the city of Rājagṛha and called all the monks to assemble in the meeting hall. He then [returned and] said to the Bhagavān, “The monks have assembled. It’s up to the sage to decide when to go.”
2.p31
The Bhagavān then rose from his seat and went to the Dharma meeting hall. He prepared a seat there and sat down. He then addressed the monks, “I will give a discourse on seven principles of not declining. Listen closely! Listen closely, and consider it well.”
2.p32
The monks said to the Buddha, “Very well, Bhagavān! We’d be glad to hear it.”
2.p33
The Buddha told the monks, “These are seven principles of not declining: First, if we frequently hold meetings and discuss the proper meaning, elders and juniors will be in accord, and the teaching will be indestructible.
2.p34
“Second, if those in high and low positions are in harmony, respectful, and don’t contradict each other, elders and juniors will be in accord, and the teaching will be indestructible.
2.p35
“Third, if we uphold the law, are clear about what to avoid, and don’t violate the rules, elders and juniors will be in accord, and the teaching will be indestructible.
2.p36
“Fourth, if a monk has the ability to protect the community, has many associates, and pays his respects as he should, elders and juniors will be in accord, and the teaching will be indestructible.
2.p37
“Fifth, if we are careful with our minds and dutiful to our leaders, elders and juniors will be in accord, and the teaching will be indestructible.
2.p38
“Sixth, if we purely cultivate the religious life and avoid situations of desire, elders and juniors will be in accord, and the teaching will be indestructible.
2.p39
“Seventh, if we put others first and ourselves after them and don’t covet fame or profit, elders and juniors will be in accord, and the teaching will be indestructible.”
2.p40
The Buddha told the monks, “There’s another seven things that will make the teaching grow and not diminish. [What are the seven?] First, if we enjoy few duties and don’t like doing many things, the teaching will grow and not diminish. Second, if we enjoy silence and don’t like much talk … Third, if we’re seldom sleepy and don’t have any gloominess … Fourth, if we don’t keep company or talk about pointless things … Fifth, if we don’t praise ourselves for virtues we don’t have … Sixth, if we don’t associate with bad people or make them our companions … Seventh, if we’re happy living alone in quiet places in mountains and forests… Thus, monks, the teaching then will grow and not diminish.”
2.p41
The Buddha told the monks, “There’s another seven principles that will make the teaching grow and not diminish. What are the seven? First, have faith in the Tathāgata, Arhat, and Perfectly Awakened One who’s been given the ten epithets. Second, be conscientious and ashamed of one’s failings. Third, be modest and embarrassed by bad behavior. Fourth, be well-versed in and remember what’s good in the beginning, middle, and end, that’s profound in content and expression, that’s pure and undefiled, and that perfects the religious life. Fifth, diligently practice asceticism, cease doing what’s bad, cultivate what’s good, and don’t abandon that effort. Sixth, remember and don’t forget what’s been learned in the past. Seventh, cultivate wisdom, recognize the law of birth and cessation, head for the noble goal, and end the source of suffering. Thus, the teaching will grow and not diminish with these seven principles.”
2.p42
The Buddha told the monks, “There’s another seven principles that will make the teaching grow and not diminish. What are the seven? First, respect the Buddha. Second, respect the Dharma. Third, respect the Saṅgha. Fourth, respect the precepts. Fifth, respect samādhi. Sixth, be in respectful accord with your father and mother. Seventh, respect carefulness. Thus, the teaching will grow and not diminish with these seven principles.”
2.p43
The Buddha told the monks, “There’s another seven principles that will make the teaching grow and not diminish. What are the seven? First, observe the impurities of the body. Second, observe the impurities of food. Third, don’t be happy with the world. Fourth, always be mindful of the idea of death. Fifth, [be mindful of] the idea that what arises is impermanent. Sixth, [be mindful of] the idea that impermanence is painful. Seventh, [be mindful of] the idea that what’s painful is not self. Thus, the teaching will grow and not diminish with these seven principles.”
2.p44
The Buddha told the monks, “There’s another seven principles that will make the teaching grow and not diminish. What are the seven? First, cultivate the awakening factor of mindfulness in quietude, without desire, and escape to the unconditioned. Second, cultivate the awakening factor of [discriminating] the teaching … Third, cultivate the awakening factor of effort … Fourth, cultivate the awakening factor of joy … Fifth, cultivate the awakening factor of mildness … Sixth, cultivate the awakening factor of samādhi … Seventh, cultivate the awakening factor of equanimity. Thus, the teaching will grow and not diminish with these seven principles.
2.p45
The Buddha told the monks, “There’s six principles of not declining that will make the teaching grow and not diminish. What are the six? First, always be kind with physical actions and don’t harm sentient beings. Second, be benevolent when expressing oneself and don’t use harsh words. Third, have mindful and kind thoughts and don’t harbor harmful ones. Fourth, get support in pure ways and share it with the community equitably. Fifth, observe the noble precepts without missing any of them and don’t have defilements, and one’s samādhi will sure be undisturbed. Sixth, see the noble path as the way to reach the end of suffering. Thus, the teaching will grow and not diminish with these six principles.”
2.p46
The Buddha told the monks, “There’s another six principles of not declining that will make the teaching grow and not diminish. [What are the six?] First, remember the Buddha. Second, remember the Dharma. Third, remember the Saṅgha. Fourth, remember the precepts. Fifth, remember generosity. Sixth, remember the gods. Cultivating these six recollections, the teaching will grow and not diminish.”
2.p47
After staying in Rājagṛha for as long as was fitting, the Bhagavān told Ānanda, “All of you, get ready. I’m going to visit the Bamboo Park.”
2.p48
Ānanda replied, “Very well,” prepared his robe and bowl, and followed the Bhagavān with the large assembly. They took the road from Magadha and arrived at the Bamboo Park next.
2.p49
He went up into the hall there and sat down with the monks, giving them a discourse on the precepts, samādhi, and wisdom: “Cultivating precepts and obtaining samādhi wins a great reward. Cultivating samādhi and obtaining wisdom wins a great reward. Cultivating wisdom and purifying the mind wins complete liberation. With the end of the three contaminants, which are the contaminants of desire, existence, and ignorance, the knowledge of liberation arises after one is liberated: ‘My births and deaths have been ended, the religious life has been established, and the task has been accomplished. I won’t be subject to a later existence.’”
2.p50
After staying at the Bamboo Park for as long as was fitting, the Bhagavān told Ānanda, “All of you, get ready. I’m going to visit Pāṭaliputra.”
2.p51
Ānanda replied, “Very well,” prepared his robe and bowl, and followed the Bhagavān with the large assembly. They took the road from Magadha and arrived at the city Pāṭaliputra next. They sat down under the pāṭali trees there.
2.p52
The faithful laymen there noticed the Buddha and the large assembly approach from afar and sit under the pāṭali trees when they arrived. The laymen came out of the city and spotted the Bhagavān there under the trees. He looked handsome and upright with peaceful and settled faculties. He was the most well-behaved [person they’d seen]. Like a great nāga in clear water without any dirt and was adorned with the thirty-two signs and eighty excellent features. They rejoiced upon seeing him and made their way to the Buddha. They bowed their heads at his feet and withdrew to sit to one side.
2.p53
The Bhagavān then gradually taught them the Dharma, teaching, instructing, profiting, and delighting them. Those pure laymen who listened to the Buddha teach the Dharma said, “I would like to take refuge in the Buddha, Dharma, and noble Saṅgha. Please let the Bhagavān have compassion and permit us to become upāsakas. From now on, we won’t kill, steal, engage in sex, lie, or drink alcohol. We’ll uphold the precepts and won’t forget them. We’d also like to provide support tomorrow. Please let the Bhagavān and his large assembly have compassion and allow us to take care of you.”
2.p54
The Bhagavān then silently gave his consent. Seeing the Buddha remain silent, those laymen rose from their seats, circled the Buddha three times, bowed, and returned home. They quickly set up a large residence hall for the Tathāgata and arranged the dwelling places, sweeping, washing, burning incense, and preparing precious seats. Having arranged and provided this, they returned and said to the Bhagavān, “We’ve prepared everything. It’s up to the noble ones to decide when to go.”
2.p55
The Bhagavān then rose from his seat, put on his robe, picked up his bowl, and went to that meeting hall with the large assembly. They washed their hands and feet, then they went into the building and sat down. The monks sat to the right, and the laymen sat to the left.
2.p56
The Bhagavān then addressed the laymen, “Ordinary people who break the precepts will decline in five ways. What are the five? First, they won’t get the wealth that they want. Second, what they’ve managed to acquire will decline daily. Third, the community where they go to live won’t respect them. Fourth, a bad reputation and insults about them will be heard everywhere. Fifth, they’ll go to Hell when their bodies break up and their lives end.”
2.p57
He also told the pure laymen, “Ordinary people who observe the precepts have five virtues. What are the five? First, they easily acquire the things they seek as they wish. Second, their property increases and doesn’t diminish. Third, people respect and like them wherever they go. Fourth, a good reputation and compliments about them are heard everywhere. Fifth, they’ll be born up in heaven when their bodies break up and their lives end.”
2.p58
Halfway through the night, he told the laymen that it would a good time for them return home. The laymen accepted the Buddha’s instruction, circling him three times and bowing at his feet before leaving.
2.p59
When the night ended and the first light of dawn appeared, the Bhagavān went to a quiet place. With his clear and penetrating heavenly eye, he saw great heavenly spirits taking up individual residences on earth, and he saw middling and lesser spirits were taking up their residences, too. The Bhagavān returned to the meeting hall, prepared a seat, and sat down. Though he knew the answer, he asked Ānanda, “Who is building this city, Pāṭaliputra?”
2.p60
Ānanda said to the Buddha, “The minister Varṣākāra is building it as a defense against the Vṛji.”
2.p61
The Buddha told Ānanda, “The builders of this city have correctly ascertained what the gods want. When the night ended and the first light of dawn appeared, I went to a quiet place. With the heavenly eye, I saw great heavenly spirits taking individual residences on earth, and I saw that middling spirits and lesser spirits were taking up their residences, too. Ānanda, you should know that the people who live where the great heavenly spirits take up residence on earth will be happy and prosperous. Middling people will live where the middling spirits take up residence, and lesser people will live where the lesser spirits take up residence. They each will live according to whether their virtues are many or few.
2.p62
“Ānanda, noble people live here, and merchants gather here. The country’s laws are true, and there isn’t any fraud. This city is the greatest, while others in the region are in decline and can’t destroy it. If it were to be destroyed in the future, it would require three conditions: First is a great flood. Second is a great fire. Third, it would take both civilized and barbaric men to destroy this city.”
2.p63
The laymen of Pāṭaliputra had prepared offerings during the night. They then went to the Buddha and said, “Meals are fully prepared. It’s up to the sage to decide when to go.” The laymen then served the meals with their own hands, and they cleaned up when the meals were finished. Afterward, they brought out small seats and sat in front of the Buddha.
2.p64
The Bhagavān then instructed them. “Today, you have venerable sages living here. Many people observe precepts and purely cultivate the religious life. They delight good spirits who then chant prayers for them. They know to respect what’s respectable and serve who should be served. They’re liberal in generosity and affectionate to all. Their compassionate hearts are commended by the gods. They are always with good people and don’t associate with evil.”
2.p65
After he gave this teaching, the Bhagavān rose from his seat and was seen off by the laymen. Surrounded by the large assembly, he returned to the grove. As the minister Varṣākāra followed behind the Buddha, he thought, “Now, the gate through which the ascetic Gautama leaves the city shall be named Gautama’s Gate. When we see where he crosses the river, it’ll also be named Gautama’s Ford.”
2.p66
The Bhagavān then left the city of Pāṭaliputra and continued to the river’s bank. A large crowd of people was on the shore, and some were being ferried across. Some rode on boats and some on rafts to cross the river. In the time it takes a strong man to flex his arm, the Bhagavān and his large assembly instantly crossed to the other side.
2.p67
After contemplating the meaning of this, the Bhagavān spoke in verse:
2.p68
“The Buddha is the ocean’s ship captain;
The Dharma is the bridge that crosses the river.
Guiding a great vehicle to carry them,
All the gods and people cross over.
2.p69
Indeed, by untying his own bonds
He crossed to the shore and became a sage.
He helped all of his disciples
Who’re freed from bondage and will attain nirvāṇa.”
2.p70
The Bhagavān then toured Vṛji until he reached Kuṭigrāmaka. There, he addressed the monks while they were in a grove: “There are four profound principles: First is the noble precepts. Second is the noble samādhi. Third is the noble wisdom. Fourth is the noble liberation. These principles are sublime and difficult to understand. Because you and I didn’t comprehend them, we’ve been in birth and death for a long time, cycling around endlessly.”
2.p71
After contemplating the meaning of this, the Bhagavān spoke in verse:
2.p72
“Higher precepts, samādhi, wisdom, and liberation
Were discernible only to the Buddha.
Free of suffering, he teaches others
To end the habits of birth and death.”
2.p73
After he had stayed in Kuṭigrāmaka for as long as was fitting, the Bhagavān told Ānanda, “Let’s visit Nādikā.” Ānanda accepted his instruction, put on his robe, took his bowl, and followed the Bhagavān with the large assembly. They took the road from Vṛji to Nādikā and stopped at Kuñjikāvasatha when they arrived.
2.p74
Ānanda then was in a quiet place and silently thought to himself, “Here in Nādikā, there are twelve laymen named Karkaṭaka, Kaḍaṅgara, Nikaṭa, Kātyarṣabha, Cāru, Upacāru, Bhadra, Subhadra, *Darśana, *Sudarśana, Yaśas, and Yaśottara. Where will these men be born now that their lives have ended? There’s another fifty people and another 500 people. Where will they be born now that their lives have ended?”
2.p75
After thinking this, he emerged from his quiet place and went to the Buddha. Bowing his head at the Buddha’s feet, he sat to one side. He said, “Bhagavān, I was in a quiet place and silently thought to myself, ‘There are twelve laymen here in Nādikā, Karkaṭaka and others, whose lives have ended. There’s another fifty people whose lives have ended, and another 500 people whose lives have ended. Where were they be born?’ Please explain this.”
2.p76
The Buddha told Ānanda, “Those twelve people, Karkaṭaka and the others, had cut the five lower bonds and were born in heaven when their lives ended. From there, they were completely extinguished and did not return to this world. Those fifty people whose lives have ended had eliminated the three bonds of lust, anger, and delusion. They became once-returners who’ll return to this world and then end the source of suffering. Those 500 people whose lives have ended had eliminated the three bonds and become stream-enterers. They didn’t fall to bad destinies and will surely achieve awakening. They’ll be reborn seven times and reach the end of suffering.
2.p77
“Ānanda, that someone born has died is the normal course of life. What’s strange about it? If you come and ask me about each person who dies, wouldn’t it be troublesome?”
2.p78
Ānanda replied, “I trust it would be, Bhagavān. It would really be troublesome.”
2.p79
The Buddha told Ānanda, “Now, I’ll teach the Dharma mirror to you, which lets a noble disciple know about where they’ll be born. ‘The three bad destinies have ended, I’ve attained stream-entry, and I’ll surely reach the end of suffering in no more than seven births.’ They can tell other people about such matters.
2.p80
“Ānanda, ‘Dharma mirror’ means a noble disciple attains unwavering faith. They rejoice and believe in the Buddha, Tathāgata, Arhat, and Completely Awakened One who’s been given the ten epithets.
2.p81
“They rejoice and believe in the Dharma as genuine, sublime, freely taught at any time, showing the path to Nirvāṇa, and practiced by the wise.
2.p82
“They rejoice and believe in the Saṅgha as good together, in harmony, having genuine practices, having no deceptions, accomplishing the path’s reward, whose low and high stations are in accord, and the perfection of the Dharma body. They head for stream-entry and become stream-enterers. They head for once-returning and become once-returners. They head for non-returning and become non-returners. They head for becoming an arhat and become arhats. These four pairs are the eight kinds of people called the Tathāgata’s noble Saṅgha. They are the most respectable fields of merit in the world.
2.p83
“He also believes in the noble precepts as pure, undefiled, and without defect or contamination. They are practiced by intelligent people and obtain samādhi.
2.p84
“Ānanda, this is the Dharma mirror. It lets noble disciples know about where they’ll be born: ‘The three bad destinies have ended, I’ve attained stream-entry, and I’ll surely reach the end of suffering in no more than seven births.’ They can tell other people about such matters.”
2.p85
After the Bhagavān had stayed for as long as was fitting, he told Ānanda, “Let’s visit Vaiśālī.” Ānanda accepted his instruction, put on his robe, took his bowl, and followed the Bhagavān with the large assembly. They took the road from Vṛji to Vaiśālī and sad down under a tree.
2.p86
There was a prostitute named Āmrapālī. Hearing that the Buddha had led his disciples to Vaiśālī and was sitting under a tree, she prepared horses and a precious chariot to go honor and give offerings to him. Before arriving, she saw from afar the Bhagavān’s handsome appearance, distinguished faculties, signs, and excellencies. He looked like the moon among stars. She rejoiced when she saw him. Dismounting from her chariot, she made her way to the Buddha, bowed her head at his feet, and withdrew to sit to one side.
2.p87
The Bhagavān then gradually taught her the Dharma, teaching, instructing, profiting, and delighting her. After listening to the Buddha’s teaching, she rejoiced and said, “From this day forward, I take refuge in the three worthy things. Please permit me to become a laywoman in the correct teaching. For the rest of my life, I won’t kill, steal, commit sexual misconduct, speak falsely, or drink alcohol.”
2.p88
She also said to the Buddha, “Please let the Bhagavān and his disciples clearly accept my invitation to stop at my grove this evening.”
2.p89
The Bhagavān silently accepted her request. Seeing that he had, she rose from her seat, bowed her head at his feet, circled the Buddha, and returned home.
2.p90
Not long after she left, the Buddha told Ānanda, “Let’s all go visit her park.”
2.p91
Ānanda replied, “Very well.” The Buddha then rose from his seat, gathered his robes and bowl, and went to her park with the assembly of 1,250 disciples.
2.p92
There was a group of Licchavi men who heard that the Buddha was going to stay at Āmrapālī’s Park. They had five-colored precious chariots and horses. Some rode on blue chariots with blue horses, and their clothes, parasols, banners, and retainers were all blue. The same was true for the other four colors, too.
2.p93
500 of these Licchavis dressed in entirely in the same color decided to visit the Buddha. Āmrapālī was returning home after speaking with him and encountered those Licchavi chariots on the road. They were traveling very fast and collided with each other. Their banners and parasols were knocked down, but she didn’t move out of their path. The Licchavis yelled at her, “Who do you think you are, not making way for us? You’ve run into our chariots and knocked down our banners and parasols!”
2.p94
She replied, “Gentlemen, I’ve invited the Buddha for a meal tomorrow, and now I’m going home to prepare it, so I was going fast. There wasn’t enough room to avoid you.”
2.p95
The Licchavis said to her, “Perhaps you could set aside your invitation and let us go first? We’ll give you a 100,000 gold!”
2.p96
She quickly replied, “My invitation has already been settled; I can’t give it to you.”
2.p97
The Licchavis again said to her, “We’ll give you 16 times 100,000 gold. Surely, it can be arranged for us to go first?”
2.p98
She still didn’t agree. “My invitation has already been settled. I can’t do that!”
2.p99
The Licchavis again said to her, “We’ll give you the middle part of the country! Couldn’t you let us go first?”
2.p100
She also replied, “Even if it were all the wealth in the country, I still wouldn’t give it to you. Why is that? The Buddha is staying in my park, and he’s already accepted my invitation. The matter is settled, and I’d never give it to someone else.”
2.p101
The Licchavis each clapped their hands and sighed, “Now, my first bit of good fortune is lost because of this woman!” They went on ahead, then, to visit her park.
2.p102
The Bhagavān saw those 500 Licchavi chariots from afar, their horses were so numerous, filling the road as they approached. He told the monks, “If you want to know how dignified-looking and decorated the Trāyastriṃśa gods are when they entertain themselves in their scenic parks, it’s no different than this.
2.p103
“You monks, you should collect your thoughts and behave in a dignified manner. How does a monk collect his thoughts? Here, a monk observes body internally to be body. Diligent and unflagging, he’s mindful and doesn’t forget it, setting aside worldly greed and sorrow. He observes body externally to be body. Diligent and unflagging, he’s mindful and doesn’t forget it, setting aside worldly greed and sorrow. He observes body internally and externally to be body. Diligent and unflagging, he’s mindful and doesn’t forget it, setting aside worldly greed and sorrow. He also observes feelings, mind, and principles in the same way.
2.p104
“How does a monk behave in a dignified manner? Here, a monk knows to walk when he should walk and to stop when he should stop. He looks left and right before bending and stretching, looking down and up, or gathering his robes and bowl. When he eats, drinks, and takes medicine, he doesn’t forget what’s appropriate. He skillfully prepares when relieving himself, taking away screens, while walking, standing, sitting, and lying down, and while awake, asleep, speaking, and being quiet. He collects his thoughts and isn’t disturbed. This is a monk who behaves in a dignified manner.”
2.p105
Those 500 Licchavis arrived at Āmrapālī’s Park to visit the Buddha and then dismounted and proceeded on foot. They bowed their heads at his feet and withdrew to sit to one side. The Tathāgata glowed with a singular light there on his seat, outshining the great assemblies like the autumn moon. He was also like the sun shining with a singular brilliance when the sky and earth are clear, bright, and pure, and there isn’t any dust to obscure it.
2.p106
At that point, the Buddha glowed with a singular light in the middle of the assembly with the 500 Licchavis sitting around him.
2.p107
There was an ascetic named Paiṅgika who rose from his seat, bared his right shoulder, and knelt on his right knee. He saluted the Buddha with his palms together and praised him in verse:
2.p108
“The kings of Magadha and Aṅga
Are delighted to obtain good profits.
They wear jeweled armor,
And the Bhagavān arose in their land.
2.p109
His majesty moves three thousand [worlds],
His name plain as the Himalayas!
He’s like a blooming lotus flower
With perfume most sublime.
2.p110
Looking at the Buddha’s glow now,
It’s like the sun at daybreak.
He’s like the moon roaming the sky
Without any clouds to obscure it.
The Bhagavān is likewise:
His light shines on the world.
2.p111
Observing the Tathāgata’s wisdom
Is like seeing with a torch in the dark.
He gives sentient beings the clear vision
To settle their doubts and confusion.”
2.p112
After they heard these verses, the 500 Licchavis again told Paiṅgika, “You can say that again!”
2.p113
Paiṅgika then repeated what he said three times. After listening to him repeat these verses, they each gave their precious clothing to Paiṅgika, and he then offered their clothing to the Tathāgata. The Buddha accepted it out of compassion for them.
2.p114
The Bhagavān then told the Licchavis of Vaiśālī, “The world has five treasures that are hard to find. What are the five? First, the arising of a Tathāgata, a Realized One, in the world is hard to find. Second, a person who can be taught the correct teaching by a Tathāgata is hard to find. Third, a person who’ll believe the Tathāgata’s teaching is hard to find. Fourth, a person who can accomplish the Tathāgata’s teaching is hard to find. Fifth, a person who’s saved from disaster, recognizes the danger, and returns [the favor] is hard to find. These are five treasures that are hard to find.”
2.p115
When they heard the Buddha teach, instruct, profit, and delight them, those 500 Licchavis said to the Buddha, “Please let the Bhagavān and his disciples accept our invitation!”
2.p116
The Buddha told the Licchavis, “Now that you have invited me, I’ll let you give me your offerings after I’m finished with Āmrapālī’s prior invitation.”
2.p117
When they heard that Āmrapālī had invited the Buddha first, those 500 Licchavis snapped their fingers and said, “We wanted to give offerings to the Tathāgata, but this woman beat us to it!” They rose from their seats, bowed their heads to the Buddha, circled him three times, and returned to their homes.
2.p118
That night, Āmrapālī prepared a variety of offerings. When morning arrived, the Bhagavān went to the place of her invitation surrounded by 1,250 monks who had adjusted their robes and carried their bowls. They prepared seats and sat down.
2.p119
Lady Āmrapālī then brought out fine dishes and offered them to the Buddha and the Saṅgha. When they were done with the meal, she took their bowls and cleared the table. She held a gold jar for them to wash up. When they were done, she went before the Buddha and said, “This city of Vaiśālī has scenic parks, but my park is the best of them. Now, I donate this park to the Tathāgata. Please let him accept this out of compassion for me.”
2.p120
The Buddha told her, “You may donate this park to the Buddha and the Saṅgha of the four directions. Why is that? The Tathāgata possesses these six things: parks, groves, quarters, buildings, robe, and bowl. Even Māra, Śakra, Brahmā, and other gods of great miraculous power are incapable of accepting these offerings.”
2.p121
She accepted his instruction and donated the park to the Buddha and the Saṅgha of the four directions. The Buddha accepted it out of compassion for her.
2.p122
He then spoke in verse:
2.p123
“Building shrines and monasteries,
And fruitful parks give refreshment.
Bridges and boats to ferry people,
And open land are gifts of water and grass.
2.p124
Raised halls, too, are gifts
With merits that increase day and night.
A disciplined and pure person
Surely will arrive in a good region.”
2.p125
Āmrapālī fetched a small seat and sat in front of the Buddha. He gradually taught her the Dharma, teaching, instructing, profiting, and delighting her. He discussed generosity, precepts, how to be born in heaven, the great danger of desire that’s polluting and impure, and the obstacle of the higher contaminants. [He praised] escaping it as the [most subtle, pure, and] supreme thing.
2.p126
The Bhagavān then knew that her mind was softened, joyous, shaded, light, and easily educated. As was the way of Buddhas, he then taught her the noble truth of suffering, suffering’s formation, suffering’s cessation, and the truth of suffering’s escape.
2.p127
Āmrapālī’s belief was purified. Like a white cloth that readily accepts a dye, she became removed from dust and free of defilement right there on her seat, and the Dharma eye arose in her. She saw the Dharma, got the Dharma, and was certainly in the proper standpoint. She wouldn’t fall to unpleasant destinies and had achieved fearlessness. She said to the Buddha, “Now, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Saṅgha.” She repeated this three times.
2.p128
“Please, Tathāgata, permit me to become a laywoman in the correct teaching. From now on, I won’t kill, steal, commit sexual misconduct, lie, or drink alcohol.”
2.p129
She then received the five precepts from the Buddha, discarded her previous lifestyle, and eliminated her defilements. She rose from her seat, bowed to the Buddha, and departed.
2.p130
The Bhagavān then stayed in Vaiśālī for as long as was appropriate. Then he told Ānanda, “All of you, get ready. I’m going to Veṇugrāmaka.”
2.p131
Ānanda replied, “Very well,” prepared his robe and bowl, and followed the Bhagavān with the large assembly. They took the road from Vṛji to Veṇugrāmaka.
2.p132
There was then a priest named Viśvadāya who heard that the Buddha and the great assembly was visiting Veṇugrāmaka. He thought to himself, “This ascetic Gautama’s reputation for virtue has gotten around. It’s heard in all directions that he’s been given the ten epithets. He’s self-realized among the gods such as Śakra and Brahmā, or Māra, spirits, ascetics, and priests. He teaches the Dharma to others that’s genuine in the beginning, middle, and end. It’s meaning and content is profound, and it perfects the religious life. It would be fitting to meet such a true man as this!”
2.p133
That priest then left Veṇugrāmaka and visited the Bhagavān. After they exchanged greetings, he sat to one side. The Bhagavān gradually taught him Dharma, teaching, instructing, profiting, and delighting him. After listening to him, the priest rejoiced and invited the Bhagavān and the great assembly for a meal at his home the next day. The Buddha silently accepted his invitation. Recognizing that he had agreed, the priest rose from his seat, circled the Buddha, and returned home. That night, the priest prepared offerings of food and drink. It was up to noble one to decide when to go the next morning.
2.p134
The Bhagavān put on his robe and took his bowl to the priest’s home while surrounded by the great assembly. There, they prepared their seats and sat down. The priest then provided a variety of sweet dishes as offerings to the Buddha and Saṅgha. When they were done eating, he took their bowls. When they were finished washing up, the priest got a small seat and sat in front of the Buddha.
2.p135
The Bhagavān then spoke in verse for the priest:
2.p136
“Whether it’s food and drink
Or clothes and sleeping arrangements;
A gift to those observing precepts
Will win a great reward.
2.p137
It’ll be a true companion,
Following a person from beginning to end.
It’ll arrive at their destination
Like a shadow follows one’s body.
2.p138
Therefore, plant what’s good
And you’ll reap its bounty in a later life.
With the foundation of their merits,
Sentient beings will find peace.
2.p139
With merit as their heavenly protection,
They won’t run into disaster.
Their births won’t be difficult,
And they’ll ascend to heaven when they die.”
2.p140
The Bhagavān then taught the subtle Dharma for the priest. After he was taught, instructed, profited, and delighted by it, he rose from his seat and departed.
2.p141
During that time that there was a crop failure and famine in the region, which made soliciting alms difficult. The Buddha told Ānanda, “Order all the monks present in this country to assemble in the meeting hall.”
2.p142
Ānanda replied, “Very well.” Having received his instruction, he announced to those near and far to assemble at the meeting hall.
2.p143
Once the great assembly in that country had gathered, Ānanda told the Buddha, “The great assembly has gathered. It’s up to the noble one to decide when to go.”
2.p144
The Bhagavān then rose from his seat and went to the meeting hall. He prepared a seat and sat down. He then told the monks, “There’s a famine in this region that’s making it difficult to solicit alms. It would be best for all of you to split into groups and visit people you know in Vaiśālī and Vṛji where there’s no shortage of food. I will stay here in this safe abode with Ānanda. Why is that? It’s dangerous when there’s such shortages.” The monks accepted his instruction and did so. The Buddha and Ānanda stayed there by themselves.
2.p145
After the summer retreat, the Buddha became sick, and his whole body ached. The Buddha thought to himself, “Now, I’ve become sick, and my whole body is in pain, but none of my disciples are present. It wouldn’t be appropriate for me to obtain nirvāṇa. I must make effort to extend my life with my own power for now.”
2.p146
The Bhagavān then emerged from his quiet abode and sat in an open place. When Ānanda saw him, he hurried over and said, “Now that I see the sage’s face, his sickness has made it worse!”
2.p147
Ānanda also said, “When the Bhagavān was sick, I felt trepidation, and the bond of sorrow depressed me. I didn’t know which way I was going. But I’m still breathing. I think to myself, ‘The Tathāgata isn’t completely extinguished yet. the world’s eye hasn’t ceased yet. The great teaching hasn’t declined yet.’ Does he not have instructions for the assembled monks now?”
2.p148
The Buddha told Ānanda, “Does the Saṅgha need something from me? If there were someone who said, ‘I maintain the Saṅgha’ or ‘I collect the Saṅgha,’ this person would have some instructions for the assembly. The Tathāgata doesn’t say, ‘I maintain the Saṅgha’ or ‘I collect the Saṅgha.’ Why must he have some instructions for the Saṅgha?
2.p149
“Ānanda, the Dharma that I’ve taught is complete inside and out, but I’ve never claimed to have mastered its view. I’m elderly, fully eighty years old now. Like an old chariot that can still reach a destination with skill and maintenance, my body is likewise. With skill, I have the power to extend my life for a while longer, but it takes strength and effort to tolerate these pains. It’s when I’m not mindful of any conceptions and enter the samādhi without conception that my body is peaceful and without any distress.
2.p150
“Therefore, Ānanda, you must light yourself and light the Dharma. Don’t light something else. You must be your own refuge and take refuge in the Dharma. Don’t take refuge in something else. How does one light themselves, light the Dharma, and not light something else? How does one take refuge in themselves, take refuge in the Dharma, and not take refuge in something else?
2.p151
“Ānanda, a monk observes body internally [to be body.] Diligent and unflagging, he’s mindful and doesn’t forget it, setting aside worldly greed and sorrow. He observes body externally … observes body internally and externally … Diligent and unflagging, he’s mindful and doesn’t forget it, setting aside worldly greed and sorrow. He also observes feelings, mind, and principles in the same way. That’s how, Ānanda, one lights themselves, lights the Dharma, and doesn’t light something else. One must take refuge in themselves, take refuge in the Dharma, and not take refuge in something else.”
2.p152
The Buddha told Ānanda, “After my extinguishment, some will be capable of practicing this teaching. They will truly be my disciples and the best students.”
2.p153
The Buddha told Ānanda, “Let’s go to Cāpāla Shrine.”
2.p154
“Very well.”
2.p155
The Tathāgata then rose, put on his robe, took his bowl, and went to a tree there. He told Ānanda, “Prepare a seat. My back pain is troubling me. I want to stop here.”
2.p156
“Very well.” Ānanda quickly prepared his seat.
2.p157
After the Tathāgata was seated, Ānanda prepared a small seat and sat in front of the Buddha. The Buddha told Ānanda, “There’s the cultivation of four miraculous abilities. Someone who often cultivates and trains in them, who’s always mindful and doesn’t forget them, can live for an eon or more if they so desire. Ānanda, the Buddha has often cultivated these four miraculous abilities, being mindful and not forgetting them. The Tathāgata can remain for an eon or more if he so desires to eliminate the darkness of the world, for the gain of many, and to give peace to gods and humans.”
2.p158
Ānanda was silent and didn’t reply. The Buddha repeated this three times, but Ānanda was silent. Under the influence of Māra, Ānanda had become drowsy and wasn’t alert. Three times the Buddha gave this clear hint, but he didn’t realize his request.
2.p159
The Buddha told Ānanda, “I’ll let you to decide when to go.”
2.p160
Understanding what the Buddha meant, Ānanda rose from his seat, bowed to the Buddha, and departed. He wasn’t far away when the Buddha quieted his mind and contemplated there under the tree.
2.p161
It wasn’t long before Māra the Wicked One came to the Buddha and said, “The Buddha’s heart desires nothing. He can parinirvāṇa. Now would be a good time. He ought to be extinguished soon.”
2.p162
The Buddha told the Wicked One, “Stop! Stop! I’ll decide when it’s time. For now, the Tathāgata hasn’t decided on nirvāṇa yet. My monks need to be assembled who can discipline themselves, overcome agitation without fear, and arrive at the place of safety. They need to obtain their own reward, be teachers for other people, disseminate the sutra teachings, and make their words and meanings plain. They need to defeat whatever other teachings there may be with the correct Dharma. They’ll need to realize these miracles for themselves. Such disciples haven’t assembled yet. There also need to be nuns, laymen, and laywomen who are all like this, and they haven’t been assembled yet, either. What’s essential now is to broadly lecture about the awakened heart in the religious life and let gods and humans all see these miracles.”
2.p163
Māra the Wicked One again said to the Buddha, “Once, the Buddha was sitting under the goatherd’s nyagrodha tree on the bank of the Nairañjanā River in Uruvilvā when he first achieved the perfect awakening. I went to the Bhagavān then and asked the Tathāgata to parinirvāṇa. I said, ‘Now would be a good time! You ought to be extinguished soon!’
2.p164
“The Tathāgata replied to me, ‘Stop, Wicked One! Stop! I’ll decide when it’s time. For now, the Tathāgata hasn’t decided on nirvāṇa because I need to gather my disciples … let gods and humans see these miracles. Then, I’ll choose extinguishment.’ Now, the Buddha has gathered his disciples … let gods and humans see these miracles. Now would be a good time. Why not extinguish yourself?”
2.p165
The Buddha said, “Stop, Wicked One! Stop! The Buddha will decide when it’s time. He won’t remain for very long. In three months’ time, I will choose extinguishment in my homeland of Kuśinagara between a pair of trees in a sal grove.”
2.p166
Māra then thought, “The Buddha doesn’t speak falsely. He surely will be extinguished now!” He rejoiced and celebrated, then he instantly disappeared.
2.p167
Not long after Māra had departed, the Buddha entered a samādhi of settled mind at the Cāpāla Shrine in which he discarded his remaining life. There was a great earthquake at that moment, and there was no one in the whole country who wasn’t startled and frightened by it, who didn’t get goosebumps. The Buddha then emitted a great radiance. There was nowhere that it didn’t illuminate. Even the darkest places were made bright, and the beings there saw each other.
2.p168
The Bhagavān then spoke in verse:
2.p169
“The two formations, being and non-being,
I reject those conditioned states now.
Focused in samādhi and settled,
I’m like a bird emerging from its egg.”
2.p170
It was difficult for the venerable Ānanda to think, he was so startled and had goosebumps. He hurried to the Buddha, bowed his head at his feet, and withdrew to stand to one side. He said to the Buddha, “How strange, Bhagavān! What was the reason for that earthquake?”
2.p171
The Buddha told Ānanda, “An earthquake usually has eight causes. What are the eight? The earth rests on water. Where the water stops, there’s air. Where the air stops, there’s space. Sometimes a great gale rises by itself in that empty space, which create a large wave in the water. That large wave of water then makes the whole earth quake. That’s one cause.
2.p172
“Furthermore, Ānanda, sometimes a monk, nun, great spirit, sage, or exalted god achieves awakening. They observe how much water there is and how little earth there is. Wanting to test their power, they make the whole earth quake. This is the second cause.
2.p173
“Furthermore, Ānanda, when a bodhisattva’s spirit first descends from the Tuṣita Heaven to his mother’s womb while focused and undisturbed, there’s a great earthquake. This is the third cause.
2.p174
“Furthermore, Ānanda, when a bodhisattva first emerges from his mother’s womb, he’s born from her side while focused and undisturbed, and the whole earth quakes. This is the fourth cause.
2.p175
“Furthermore, Ānanda, at the moment a bodhisattva first achieves the unsurpassed and perfect awakening, there’s a great earthquake. This is the fifth cause.
2.p176
“Furthermore, Ānanda, when a buddha first achieves awakening and turns the unsurpassed Dharma wheel, which can’t be turned by [gods such as Śakra, Brahmā,] or Māra, demons and spirits, ascetics and priests, or worldly people and gods, then the whole earth quakes. This is the sixth cause.
2.p177
“Furthermore, Ānanda, when a Buddha’s teaching is nearing it’s end and he discards his life force while focused and undisturbed, the whole earth quakes. This is the seventh cause.
2.p178
“Furthermore, Ānanda, when the Tathāgata parinirvāṇa-s in the realm of nirvāṇa without remainder, there’s a great earthquake. This is the eighth cause. These are the eight reasons that lead to an earthquake.”
2.p179
The Bhagavān then spoke in verse:
2.p180
“The unsurpassed sage of bipeds,
He’s a great ascetic who lights up the world.
Ānanda asked the teacher of gods,
‘What’s the reason for this earthquake?’
2.p181
The Tathāgata explained it in a kind voice
That sounded like a kalaviṅka.
‘I’ll tell you all, so listen:
There are these causes of earthquakes.
2.p182
The earth depends on water, which remains.
Water depends on air, which abides.
If a wind rises in that space,
Then the earth is shaken greatly.
2.p183
Sometimes, a monk or nun
Wants to test their miraculous power.
The mountains, oceans, grasses, and trees,
The whole earth is shaken.
2.p184
Śakra, Brahmā, and the venerable gods
Sometimes want to shake the earth.
Demons and spirits of mountains and oceans
Also make the earth quake.
2.p185
When bodhisattvas and sages of bipeds,
Replete with a hundred signs of merit,
First enter their mother’s womb,
Then the earth is shaken greatly.
2.p186
They dwell in the womb for ten months
Like nāgas lying on a mat.
When they first emerge from her right side,
Then the earth is shaken greatly.
2.p187
When the Buddha was a young man
He eliminated the conditions that fettered him,
Achieved awakening supreme and measureless,
Then the earth was shaken greatly.
2.p188
Become a sage, he turned the Dharma wheel
There in the deer preserve.
When he defeated Māra with awakening’s strength,
Then the earth was shaken greatly.
2.p189
The god Māra came to press his request,
Urging the Buddha to parinirvāṇa.
When the Buddha discarded his life force,
Then the earth was shaken greatly.
2.p190
The human worthy, the great teacher,
The miraculous sage ended later existences.
He was hard to move but chose to go out,
And the earth was shaken greatly.
2.p191
The pure eye explained these reasons,
These eight situations that cause earthquakes.
When there’s this, there’s also that;
These are the occasions of earthquakes.”
2.p192
The Buddha told Ānanda, “The world has eight assemblies. What are the eight? First is the warrior assembly. Second is the priestly assembly. Third is the householder assembly. Fourth is the ascetic assembly. Fifth is the assembly of the four god kings. Sixth is the assembly of the Trāyastriṃśa gods. Seventh is the Māra assembly. Eighth is the assembly of Brahma gods.
2.p193
“I remember this about myself: Once, I was reborn with an assembly of warriors, sitting, rising, and speaking with them. I can’t say how many times. With effort and the power of samādhi, I was able to appear among them. They had excellent forms, and my form was better than theirs. They had wonderful voices, and my voice was better than theirs. They would concede to me and withdraw, but I didn’t concede to them. What they could explain, I could explain, too. I could also explain what they couldn’t.
2.p194
“Ānanda, I broadly taught the Dharma, teaching, instructing, profiting, and delighting them, and then I would disappear from that place. They didn’t know whether I was a god or a human. So it was up to the assembly of Brahma gods. I couldn’t count how many times I went there. I broadly taught them the Dharma, but they didn’t know what I was.”
First 194 of 679 passages. Read on
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- 長阿含經 — Classical Chinese