雜阿含經 276

English (machine translation) 276

Language: English

276.3

At one time, the Buddha was staying in Śrāvastī at the Jetavana Anāthapiṇḍadārāma.

At that time, there was a group of great śrāvikā bhikṣuṇīs residing in the King's Park in Śrāvastī. The names in the community of bhikṣuṇīs were: the bhikṣuṇī Cundā, the bhikṣuṇī Mindā, the bhikṣuṇī Mālā, the bhikṣuṇī Paṭācārā, the bhikṣuṇī Āḷavikā, the bhikṣuṇī Khemā, the bhikṣuṇī Nandā, the bhikṣuṇī Kisāgotamī, the bhikṣuṇī Uppalavaṇṇā, and the bhikṣuṇī Mahāprajāpatī; these and other bhikṣuṇīs dwelt in the King's Park.

276.5

At that time, the bhikṣuṇī Mahāprajāpatī, surrounded before and behind by five hundred bhikṣuṇīs, went to the Buddha's dwelling, bowed her head at his feet, and stepped back to sit to one side. Then the Bhagavat taught the Dharma to the bhikṣuṇī Mahāprajāpatī, instructing, encouraging, illuminating, and gladdening her. Having in various ways taught the Dharma, instructing, encouraging, illuminating, and gladdening her, he dismissed her to return, saying: "Bhikṣuṇī! It is time for you to go."

276.6

The bhikṣuṇī Mahāprajāpatī, having heard what the Buddha said, rejoiced and delighted in it, made obeisance, and departed.

276.7

Then the Bhagavat, knowing that the bhikṣuṇī Mahāprajāpatī had departed, addressed the bhikṣus: "I am now old and advanced in years, no longer able to teach the Dharma to the bhikṣuṇīs. You, the Saṅgha of bhikṣus, today the senior elders among you should instruct the bhikṣuṇīs."

276.8

Then the bhikṣus, receiving the Bhagavat's instruction, took turns in sequence to instruct the bhikṣuṇīs, until it came to Nanda's turn. At that time, when it came to Nanda's turn in sequence, he did not wish to instruct them.

276.9

Then the bhikṣuṇī Mahāprajāpatī, surrounded before and behind by five hundred bhikṣuṇīs, went to the Bhagavat's dwelling, bowed her head at his feet, and so on up to: having heard the Dharma, she rejoiced and delighted in it, made obeisance, and departed.

276.10

Then the Bhagavat, knowing that the bhikṣuṇī Mahāprajāpatī had departed, asked the venerable Ānanda: "Whose turn in sequence is it to instruct the bhikṣuṇīs?"

276.11

The venerable Ānanda said to the Buddha: "Bhagavat! The elders have been instructing the bhikṣuṇīs in sequence, and next it is Nanda's turn, but Nanda does not wish to instruct them."

276.12

Then the Bhagavat addressed Nanda, saying: "You should instruct the bhikṣuṇīs and teach the Dharma to the bhikṣuṇīs. Why is that? As I myself instruct the bhikṣuṇīs, so too should you; as I teach the Dharma to the bhikṣuṇīs, so too should you."

276.13

Then Nanda silently accepted the instruction.

276.14

Then Nanda, after the night had passed, in the morning put on his robes, took his bowl, and entered the city of Śrāvastī to beg for food. Having eaten, he returned to the monastery, put away his robes and bowl, and after washing his feet, entered his chamber to sit in meditation. Rising from meditation, wearing his saṅghāṭī robe and accompanied by a bhikṣu, he went to the King's Park. When the bhikṣuṇīs saw the venerable Nanda coming from afar, they quickly prepared a seat and invited him to sit down. When the venerable Nanda was seated, the bhikṣuṇīs bowed their heads in respectful homage and stepped back to sit to one side. The venerable Nanda addressed the bhikṣuṇīs: "Sisters! You should question me, and I will now teach the Dharma to you. If you understand, you should say that you understand; if you do not understand, you should say that you do not understand. In the meaning of what I say, if you understand, you should well accept and uphold it; if you do not understand, you should ask further, and I will explain it for you."

276.15

The bhikṣuṇīs said to the venerable Nanda: "Today we have heard the venerable one's instruction bidding us to ask, telling us: 'If you have not understood, now ask everything; if you have understood, say you understand, and if you have not understood, say you do not understand. In the meaning of what I say, if you have understood, uphold it; if you have not understood, ask again.' Hearing this, our hearts greatly rejoice; what we have not understood in meaning, we shall ask today."

276.16

Then the venerable Nanda addressed the bhikṣuṇīs: "How is it, sisters? Contemplating the internal sense base of the eye: is it self, different from self, or does one exist in the other?"

276.17

They answered: "No, venerable Nanda!"

276.18

"Contemplating the internal sense bases of the ear, nose, tongue, body, and mind: are they self, different from self, or does one exist in the other?"

276.19

They answered: "No, venerable Nanda! Why is that, venerable Nanda? We have already known and seen this Dharma as it truly is, contemplating the six internal sense bases as not-self; we have already formed this conviction: 'The six internal sense bases are not-self.'"

276.20

The venerable Nanda addressed the bhikṣuṇīs: "Sadhu! Sadhu, sisters! You should understand thus: 'Contemplating the six internal sense bases as not-self.' Bhikṣuṇīs, is the external sense base of form self, different from self, or does one exist in the other?"

276.21

They answered: "No, venerable Nanda!"

276.22

"Are the external sense bases of sounds, odors, tastes, tangibles, and mental objects self, different from self, or does one exist in the other?"

276.23

They answered: "No, venerable Nanda! Why is that, venerable Nanda? We have already contemplated the six external sense bases as they truly are as not-self; we constantly maintain this conviction, that the six external sense bases are truly not-self."

276.24

The venerable Nanda praised the bhikṣuṇīs: "Sadhu! Sadhu! In this matter you should contemplate thus: 'The six external sense bases are not-self.' Conditioned by the eye and form, eye-consciousness arises; is that eye-consciousness self, different from self, or does one exist in the other?"

276.25

They answered: "No, venerable Nanda!"

276.26

"Conditioned by the ear, nose, tongue, body, and mind and dharmas, mind-consciousness arises; is that mind-consciousness self, different from self, or does one exist in the other?"

276.27

They answered: "No, venerable Nanda! Why is that? We have already contemplated these six classes of consciousness as they truly are as not-self, and we also constantly maintain this conviction, that the six classes of consciousness are truly not-self."

276.28

The venerable Nanda addressed the bhikṣuṇīs: "Sadhu! Sadhu, sisters! In this matter you should contemplate thus: 'The six classes of consciousness are truly not-self.' Conditioned by the eye and forms, eye-consciousness arises; the meeting of the three is contact; is that contact self, different from self, or does one exist in the other?"

276.29

They answered: "No, venerable Nanda!"

276.30

"Conditioned by the ear, nose, tongue, body, and mind and dharmas, mind-consciousness arises; the meeting of the three is contact; is that contact self, different from self, or does one exist in the other?"

276.31

They answered: "No, venerable Nanda! Why is that? We have already contemplated these six contacts as they truly are as not-self, and we also constantly maintain this conviction, that the six contacts are truly not-self."

276.32

The venerable Nanda addressed the bhikṣuṇīs: "Sadhu! Sadhu! You should contemplate as it truly is: 'The six classes of contact are truly not-self.' Conditioned by the eye and forms, eye-consciousness arises; the meeting of the three is contact; conditioned by contact is vedanā; is that vedanā conditioned by contact self, different from self, or does one exist in the other?"

276.33

They answered: "No, venerable Nanda!"

276.34

"Conditioned by the ear, nose, tongue, body, and mind and dharmas, mind-consciousness arises; the meeting of the three is contact; conditioned by contact is vedanā; is that vedanā self, different from self, or does one exist in the other?"

276.35

They answered: "No, venerable Nanda! Why is that? We have already contemplated these six classes of vedanā as they truly are as not-self, and we also constantly maintain this conviction, that the six classes of vedanā are truly not-self."

276.36

The venerable Nanda addressed the bhikṣuṇīs: "Sadhu! Sadhu! In this matter you should contemplate thus: 'These six classes of vedanā are truly not-self.' Conditioned by the eye and forms, eye-consciousness arises; the meeting of the three produces contact; conditioned by contact is saṃjñā; is that saṃjñā self, different from self, or does one exist in the other?"

276.37

They answered: "No, venerable Nanda!"

276.38

"Conditioned by the ear, nose, tongue, body, and mind and dharmas, mind-consciousness arises; the meeting of the three produces contact; conditioned by contact is saṃjñā; is that saṃjñā self, different from self, or does one exist in the other?"

276.39

They replied, "No, Venerable Nanda! Why is that? We have previously observed with yathābhūtaprajñāna that these six classes of saṃjñā are anātman, and we also continually understand thus: 'The six classes of saṃjñā are truly anātman.'"

276.40

The Venerable Nanda said to the bhikṣuṇīs, "Excellent! Excellent, bhikṣuṇīs! You should observe this meaning in this way: 'These six classes of saṃjñā are truly anātman.' Dependent on the eye and rūpa, eye-vijñāna arises; the coming together of the three is contact; dependent on contact, volition arises. Is that volition the self, different from the self, or does one contain the other?"

276.41

They replied, "No, Venerable Nanda!"

276.42

"Dependent on the ear, nose, tongue, body, and mind with phenomena, mind-vijñāna arises; the coming together of the three is contact; dependent on contact, volition arises. Is that volition the self, different from the self, or does one contain the other?"

276.43

They replied, "No, Venerable Nanda! Why is that? We have previously observed with yathābhūtaprajñāna that these six classes of volition are anātman, and we continually understand thus: 'These six classes of volition are truly anātman.'"

276.44

The Venerable Nanda said to the bhikṣuṇīs, "Excellent! Excellent, bhikṣuṇīs! You should observe this meaning in this way: 'These six classes of volition are truly anātman.' Dependent on the eye and rūpa, eye-vijñāna arises; the coming together of the three is contact; dependent on contact, craving arises. Is that craving the self, different from the self, or does one contain the other?"

276.45

They replied, "No, Venerable Nanda!"

276.46

"Dependent on the ear, nose, tongue, body, and mind with phenomena, mind-vijñāna arises; the coming together of the three is contact; dependent on contact, craving arises. Is that craving the self, different from the self, or does one contain the other?"

276.47

They replied, "No, Venerable Nanda! Why is that? We have previously observed with yathābhūtaprajñāna that these six classes of craving are anātman, and we continually understand thus: 'These six classes of craving are truly anātman.'"

276.48

The Venerable Nanda said to the bhikṣuṇīs, "You should observe this meaning in this way: 'These six classes of craving are truly anātman.' Sisters! It is just as, dependent on oil and dependent on a wick, the light of a lamp burns. That oil is anitya, the wick is also anitya, the flame is also anitya, and the vessel is also anitya. If someone were to say: 'Without oil, without wick, without flame, and without vessel, yet the lamp's light that arises dependent on them is permanent, eternal, stable, and unchanging'—would one who spoke thus be speaking rightly?"

276.49

They replied, "No, Venerable Nanda! Why is that? Dependent on oil, wick, and vessel, the lamp burns; that oil, wick, and vessel are all anitya. If there were no oil, no wick, and no vessel, the lamp's light dependent on them would likewise cease, subside, disappear, become cool, and [truly] be no more."

276.50

"Just so, sisters! These six internal sense spheres are anitya. If someone were to say: 'Dependent on these six internal sense spheres, joy and pleasure arise that are permanent, eternal, stable, unchanging, and secure'—would that be speaking rightly?"

276.51

They replied, "No, Venerable Nanda! Why is that? We have previously observed with yathābhūtaprajñāna that dependent on such-and-such phenomena, such-and-such phenomena arise; with the cessation of such-and-such condition-phenomena, such-and-such arisen phenomena likewise cease, subside, disappear, become cool, and [truly] be no more."

276.52

The Venerable Nanda said to the bhikṣuṇīs, "Excellent! Excellent, bhikṣuṇīs! You should observe this meaning in this way: 'Dependent on such-and-such phenomena, such-and-such phenomena arise; with the cessation of such-and-such condition-phenomena, such-and-such arisen phenomena likewise cease, subside, disappear, become tranquil, become cool, and [truly] be no more.' Sisters! It is like a great tree's roots, trunk, branches, and leaves: the roots are anitya, and the trunk, branches, and leaves are all anitya. If someone were to say: 'There are no roots, trunk, branches, or leaves of that tree, yet only its shadow is permanent, eternal, stable, unchanging, and secure'—would that be speaking rightly?"

276.53

They replied, "No, Venerable Nanda! Why is that? As with the roots, trunk, branches, and leaves of that great tree, its roots are anitya, and its trunk, branches, and leaves are also anitya. Without roots, without trunk, without branches, and without leaves, the tree's shadow that depends on them would be entirely nonexistent."

276.54

"Sisters! If the six external sense spheres on which things depend are anitya, and if someone were to say that dependent on the six external sense spheres, joy and pleasure arise that are permanent, eternal, stable, unchanging, and secure—would that be speaking rightly?"

276.55

They replied, "No, Venerable Nanda! Why is that? We have previously observed this meaning with yathābhūtaprajñāna: dependent on such-and-such phenomena, such-and-such phenomena arise; with the cessation of such-and-such condition-phenomena, such-and-such arisen phenomena likewise cease, subside, disappear, become tranquil, become cool, and [truly] be no more."

276.56

The Venerable Nanda said to the bhikṣuṇīs, "Excellent! Excellent, sisters! You should observe this meaning with yathābhūtaprajñāna: 'Dependent on such-and-such phenomena, such-and-such phenomena arise; with the cessation of such-and-such condition-phenomena, such-and-such arisen phenomena likewise cease, subside, disappear, become stilled, become cool, and [truly] be no more.' Sisters! Listen as I speak a simile, for the wise gain understanding by means of a simile. It is like a skilled butcher or a butcher's apprentice who holds a sharp knife in hand and butchers a cow: cutting through the spaces, he skins it without damaging the inner flesh or damaging the outer hide, severing its joints, tendons, and bones, and then covers it over again with the hide. If someone were to say: 'The hide and flesh of this cow are intact and not separated'—would that be speaking rightly?"

276.57

They replied, "No, Venerable Nanda! Why is that? That skilled butcher or butcher's apprentice held a sharp knife in hand, cut through the spaces, skinned it without damaging hide or flesh, severed all the joints, tendons, and bones, and covered it over again with the hide; yet the hide and flesh are already separated, not unseparated."

276.58

"Sisters! I have stated the simile, and now I shall explain the meaning. The 'cow' is a simile for the coarse rūpa of the human body, as fully explained in the Discourse on the Casket of Poisonous Snakes.

276.59

"The 'flesh' refers to the six internal sense spheres; the 'outer hide' refers to the six external sense spheres; the 'butcher' refers to the trainee who has seen the path; the 'tendons and bones between hide and flesh' refer to craving accompanied by delight; the 'sharp knife' refers to sharp prajñā. The learned āryaśrāvaka, with the sharp knife of prajñā, severs all fetters, bonds, latencies, defilements, secondary defilements, and entanglements. Therefore, sisters, you should train in this way: 'Toward phenomena that may be delightful, the mind should not attach, because greed is eliminated; toward phenomena that may provoke anger, anger should not arise, because anger is eliminated; toward phenomena that may induce delusion, delusion should not arise, because delusion is eliminated. Toward the five aggregates of clinging, one should observe their arising and cessation; toward the six sense spheres of contact, one should observe their origination and cessation; on the four smṛtyupasthānas, one should skillfully tie the mind. Abiding in the seven bodhyaṅgas, having cultivated the seven bodhyaṅgas, one does not attach with the mind to the āsrava of sensual desire, and the mind attains vimukti; one does not attach with the mind to the āsrava of existence, and the mind attains vimukti; one does not attach with the mind to the āsrava of ignorance, and the mind attains vimukti.' Sisters, you should train in this way."

276.60

At that time, the Venerable Nanda taught the Dharma to the bhikṣuṇīs, instructing, inspiring, illuminating, and gladdening them. Having instructed, inspired, illuminated, and gladdened them, he rose from his seat and left. Then Mahāprajāpatī Gautamī the bhikṣuṇī, surrounded by an entourage of five hundred bhikṣuṇīs, went to the Buddha, bowed with her head at his feet, stepped back to stand at one side, and eventually, having paid homage to the Buddha, departed.

276.61

At that time, the Bhagavat, knowing that Mahāprajāpatī Gautamī the bhikṣuṇī had departed, addressed the bhikṣus: "Just as on the night of the fourteenth day of the bright moon, when many people look at the moon, [they wonder]: 'Is it full, or is it not yet full?' One should know that that moon is not yet completely full. In the same way, the good man Nanda correctly instructed and correctly taught the Dharma to the five hundred bhikṣuṇīs, but their vimukti was not yet ultimate. Nevertheless, when these bhikṣuṇīs pass away, not a single fetter remains unsevered that could cause them to return and be reborn in this world."

276.62

Then the Bhagavat said again to Nanda, "Teach the Dharma to the bhikṣuṇīs once more."

276.63

Then the Venerable Nanda silently received the instruction. When the night had passed and morning came, he took his bowl and entered the city to beg for almsfood. Having finished eating, he went as before to the King's Park, sat on a seat, and taught the Dharma to the bhikṣuṇīs, instructing, inspiring, illuminating, and gladdening them. Having instructed, inspired, illuminated, and gladdened them, he rose from his seat and left. Mahāprajāpatī Gautamī the bhikṣuṇī again at another time, surrounded front and back by the five hundred bhikṣuṇīs, went to the Buddha, bowed with her head at his feet, and eventually, having paid homage, departed.

276.64

At that time, the Bhagavat, knowing that Mahāprajāpatī Gautamī the bhikṣuṇī had departed, addressed the bhikṣus: "Just as on the night of the fifteenth day of the bright moon, there is no one who doubts whether the moon is full or not full, but rather that moon is completely full. In the same way, the good man Nanda spoke such correct instruction to the bhikṣuṇīs, and their vimukti is ultimate. When their lives come to an end, none can speak of the destination of their path; this, you should know, is the end of duḥkha." This was the Bhagavat's prediction of the foremost fruit for the five hundred bhikṣuṇīs.

276.65

When the Buddha had spoken this sūtra, the bhikṣus, hearing what the Buddha had said, rejoiced and practiced accordingly.

Translations (1)

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

Linked texts (1)

雜阿含經 — Classical Chinese