Translator’s Note: This sutra (義足經 / Yi Zu Jing) is No. 198 in the Taishō Tripiṭaka and is part of the Birth Story collection. Its original translator, Zhi Qian (支謙), lived in the 3rd century. The vocabulary and syntax used in Chinese Buddhist translations from that era tend to be more obscure, with heavy borrowing from Daoist terminology, unlike the more readable translations from the Tang and Song dynasties. In fact, the verse portions of this sutra often employ ellipsis and inversion to maintain syllable count and rhyme, making them nearly unintelligible from a purely Chinese linguistic perspective. For verses that were particularly difficult to interpret, I consulted the corresponding Pāli verses for reference in translation.
The verses in this sutra roughly correspond to the Aṭṭhaka-vagga in the Pāli Canon. Based on the Pāli etymology, the term can be translated as “Octet Chapter” or “Eight Verses.” However, except for sections 2 through 5, the other sections in this sutra are not all composed in eight-verse format. If we look to the Sanskrit origin, Aṭṭhaka in Pāli may correspond to Arthaka in Sanskrit, which means “sense” or “meaning” (義). The original name of this sutra may have been Artha-pada. In Sanskrit, pada means “foot” or “step.” I suspect that Zhi Qian played with a pun when choosing the Chinese title: in Chinese, the word for “foot” is “足” (zú), which could also mean “satisfy” or “perfect.” Thus, Artha-pada (“meaning-foot”) could be interpreted in Chinese as a hint toward “Perfect Doctrines.”
One key difference between the Aṭṭhaka-vagga in the Pāli texts and this sutra lies in structure: the Aṭṭhaka-vagga consists solely of verses, while each chapter in this sutra includes a narrative introduction explaining the circumstances behind the verses. These narrative backstories are elaborated in the commentaries of the Aṭṭhaka-vagga. When comparing the Pāli commentarial stories with those in this sutra, there are notable similarities, although the details may vary while the core message remains consistent. However, two or three chapters contain entirely different narrative contexts. The Chinese version of this sutra also includes story elements that are rare or absent in other sutras—for instance, in Section 7, Śāriputra is portrayed as arrogant, and in Section 13, a “manifested Buddha” manifests from the Buddha himself to inquire about the Dharma, depicted with palms joined, hands crossed, and the expose his right shoulder. In the Pāli commentaries, this was described simply as a “manifested person”.
This sutra has another English translation, which was rendered from the Chinese by Bapat in 1951. It is titled ‘Arthapada Sutra: Arthapada Sutra Spoken by the Buddha‘. It was originally published in two parts:
- Part 1 appeared in Visva-Bharati Annals, Vol. 1 (1945), pages 135–227
- Part 2 appeared in Visva-Bharati Annals, Vol. 3 (1950), pages 1–109
The complete translation was later reprinted as a single volume in Visva-Bharati Studies, No. 13, Santiniketan, 1951. One volume edition available here. Thanks to the collection work of Marcus Bingenheimer
First section: The Tyrant
Heard like this:
The Buddha was staying at the Jeta Grove in the Anathapindika Monastery in Shravasti. At that time, there was a Brahmin who owned a large rice field in the Jeta Grove, and the rice was ripe and ready to be harvested. The Brahmin woke up early in the morning and went to his field. From a distance, he saw the ripe rice and was filled with joy, thinking that his wish had been fulfilled. He stood there, looking at the rice, unwilling to leave. At that moment, the Buddha was walking into the city with his bhikṣus to beg for food. From a distance, he saw the Brahmin in such joy and said to his bhikṣus, “Do you see this Brahmin?” The bhikṣus replied, “Yes, we see him.” The Buddha did not say more and continued into the city. After they had eaten, they each returned to their monastery.
That night, a heavy hailstorm struck, destroying all the rice in the field. The Brahmin’s daughter also passed away during the night. The Brahmin, distressed and saddened, cried endlessly. The next day, the bhikṣus went into the city for alms and heard about the Brahmin’s sorrow. No one, whether a bhikṣu, a Brahmin, or a layperson, could comfort him. After finishing their meal, the bhikṣus returned to the Buddha and paid their respects, reporting, “This is the situation of the Brahmin.” As they finished speaking, the Brahmin came to the Buddha, bowed, and sat down next to him.
The Buddha, knowing what was troubling the Brahmin’s mind, said to him, “There are five things in the world that no one can avoid or escape from. What are the five? The first is abrasion. It is impossible to prevent abrasion. The second is loss. It is impossible to prevent loss. The third is illness and deterioration. It is impossible to prevent illness and deterioration. The fourth is aging and decay. It is impossible to prevent aging and decay. The fifth is death. It is impossible to avoid death.
“Ordinary people, lacking the right path and wisdom, feel sorrow and despair when they face abrasion, loss, illness, aging, or death. They beat their chests and torment themselves, weakening their bodies with no benefit. Why is this? Because they do not know the truth—that these things are inevitable. Brahmin, I have heard of someone who understands the truth and, when facing abrasion, loss, illness, aging, or death, does not feel sorrow. Why? Because they know the truth and understand that these things are inevitable. It is not only the things in my family that are subject to loss; the whole world is like this. The world and loss coexist; how could I alone be exempt? A wise mind reflects deeply and realizes that the loss has already occurred. Worrying about it is of no use. If one weakens from sorrow and stops eating, it only makes one look frail, causing those who hate me to rejoice and those who care about me to worry, while family affairs are neglected. But loss has already occurred and cannot be undone. A wise person understands this deeply. When they see loss, illness, aging, or death, they no longer feel sorrow.”
Due to this situation, the Buddha recited a verse for the Brahmin:
“How can sorrow and tears restore what is lost?
Pain and worry are of no use, only causing enemies to rejoice.
The sincere and wise person, upon facing aging, illness, and death, feels no sorrow.
Seeking happiness only brings more troubles, as they only see the short beauty of flowers and the moon.
The swift sounds cannot catch up with impermanence, and treasures are hard to find to attain immortality.
Understanding that passing is inevitable, do not dwell on loss, focus ahead and obtain the true treasure of the world.
Realizing that everything is beyond recovery, we are all the same in this world,
Stay away from sorrow, focus on the right path, for worldly worries bring no benefit.”
The Buddha then explained the Dharma to the Brahmin in greater depth, starting with generosity and moral precepts. He expounded on the path to heaven and explained that evil deeds are not firmly established. The Buddha knew that the Brahmin’s nature was gentle and inclined toward the right path, so he revealed the Four Noble Truths to him. After understanding them, the Brahmin attained the first stage of enlightenment, the Sotapanna, just as white silk is immediately dyed when it meets the dye. He then stood up, bowed his head, and paid respects to the Buddha’s feet. With hands together in reverence, he said: “Now I see the truth, as if holding a mirror to reflect myself. From now on, I will take refuge in the Buddha and the monastic community, and I will become a lay follower. I will observe the Five Precepts until the end of my life, maintaining purity and not violating the precepts.”
Having said this, he rose, circled the Buddha three times, and left.
The bhikṣus said to the Buddha, “It is truly marvelous! The Brahmin’s doubts have been dispelled, and he leaves so joyfully.”
The Buddha said to the bhikṣus: “I did not just resolve the sorrow of this Brahmin. A long time ago, in the land of Jambudvipa, there were five kings. One of these kings was named the Tyrant. He ruled his kingdom unjustly, and both his ministers and the people were dissatisfied with his actions. They collectively discussed and said: ‘Let each of us send soldiers.’ They gathered their forces and informed the king, saying: ‘King, do you realize that your actions are unjust, and that you are greedily oppressing the people? You should leave the country, or we will harm you.’ The king, upon hearing these words, was filled with fear, trembling, and his body broke out in a cold sweat. He then left the kingdom on his chariot, reduced to poverty and forced to make a living by weaving straw sandals, selling them to sustain himself. The ministers and the people chose the king’s brother and made him the new king, and the kingdom was then ruled justly, no longer oppressing the people.
“Upon hearing that his brother was to be crowned king, the former king, the Tyrant, was secretly pleased. He thought to himself: ‘I can ask my brother for help and sustain myself.’ So he wrote a letter explaining his situation and requested a village to support himself. The new king, moved by his plight, granted him a village. The Tyrant received the village and began to rule it justly. He then requested two villages, four, five, and so on, until he had obtained ten, twenty, thirty, forty, fifty, and even up to a hundred villages. Eventually, he asked for half of the kingdom, and the new king granted it. The Tyrant then began ruling this portion of the kingdom justly.
“After some time, the Tyrant had a thought and mobilized the military forces from half of the kingdom to attack his brother’s kingdom. He won and reclaimed the original kingdom. He then thought: ‘Why not mobilize the full forces of the kingdom to attack two, three, or four other kingdoms?’ He launched his attacks one by one, and each time he won, ruling over these four kingdoms. He then thought: ‘Why not now mobilize the forces of these four kingdoms to attack a fifth kingdom?’ He did so and won once again. At this point, he controlled all the lands of the continent and the four seas. He then took the title of the Conqueror King.
“Indra, the king of the gods, wanted to test him and see if he knew when to be satisfied. So, he transformed into a young Brahmin named Gopa and wanted to meet the king. He dressed with loose hair, carrying a golden staff and a golden pitcher, and stood at the palace gates. The doorman reported to the king: ‘There is a Brahmin named Gopa outside who wishes to meet you.’ The king replied: ‘Very well.’ He invited him in and, after exchanging greetings, Gopa said to the king: ‘I come from the seaside and have seen a great and prosperous kingdom, abundant with people and treasures. You could attack it.’ The king, eager to acquire this kingdom, was greatly moved and said: ‘I would very much like to have it.’ Indra then told him: ‘Prepare your ships and summon your armies. Seven days from now, I will come to accompany you.’ After saying this, Indra left.”
“On the agreed-upon day, the Tyrant King mobilized his troops and prepared his ships, but he did not see the Brahmin Gopa arrive. The king was filled with sorrow and unease, slapping his thighs and sighing, saying: ‘How unfortunate! If Gopa has not kept his promise and has not arrived on time, then today I have lost that great kingdom.’ At that moment, all the people of the country gathered around the king. The king cried, and they cried with him; the king was depressed, and they were equally depressed. The king’s worries never ceased. He then recalled a verse from a scripture and suddenly had an idea, saying:
‘As desire increases, the thoughts grow stronger. Having something makes one want more.
One feels joy because a mortal’s wish has been fulfilled.’
The king, wanting to explain the meaning of this verse, promised a reward of a thousand coins to anyone who could understand its meaning. Among those present, there was a young man named Uttara. Uttara immediately said to the king: ‘I can understand the meaning of this verse, but I need seven days to prepare, after which I will give my answer.’ Seven days later, Uttara said to his mother: ‘I am going now to alleviate the king’s sorrow.’ His mother replied: ‘Do not go yet, the matters of kings are like raging fires, their commands like sharp knives, difficult to approach.’ The son responded: ‘Mother, do not worry. I have the ability to explain the king’s verse, and I will receive a great reward, which will allow us to enjoy life.’ Thus, he went before the king and said: ‘Today, I will explain the meaning of the verse.’ Then, Uttara recited the verse:
‘As desire grows, so do the thoughts. Even with what one has, one still wants more. If one indulges, it becomes uncontrollable, like drinking salt water to quench thirst
If you fill the land of the world with gold, silver, and treasures, even then there will be no satisfaction. Only wise and righteous actions can bring fulfillment.
Like an animal’s horns that grow longer over time, human desires also grow, day by day, unnoticed.
The hunger for desire is insatiable, and every day brings new desires. Even if one were to have a mountain of gold as large as Mount Meru, it would never be enough. Only wise and righteous actions can satisfy.
The suffering caused by desires is deep and profound. People have never heard of this suffering, yet they are willing to follow their great desires. Those who grow weary of desires are wise. Those who grow weary of desires are noble. The troubles of desire are hard to escape.
The wise person recognizes suffering and does not follow desires. They are like making a solid wheel to crushing soil and rocks
Gradually reduce desires, and the mind will find peace. To reach the state of the path, one must abandon all desires’
The King said, “I understand your point. I have governed the land of the world and controlled everything within the four great seas, yet this too is something that should be renounced. Still, I long for the distant countries beyond the seas.” The Conqueror King then turned to Uttara and said:
‘Young one, your words are so wise, grounded in insight into the world.
You have spoken of the great suffering caused by desires, and analyzed all of it with wisdom.
You have spoken eight verses, each worth a thousand coins.
I wish to reward you with this treasure, for the meaning you have expressed has deeply moved me.’
Uttara responded with a verse:
‘I do not need these treasures, only what is sufficient for me to sustain myself.
The final verse I spoke is meant to renounce worldly pleasures.
Respectful king, my old mother is at home, weak and elderly.
I think of repaying her and wish only to receive a thousand coins so she may support herself.’
The Conqueror King immediately granted him one thousand coins so that he could care for his elderly mother.
The Buddha then said to the bhikkhus, “At that time, the Conqueror King was the same Brahmin who planted rice, and the young Uttara was none other than myself. I too explained the suffering and worries of that Brahmin, and now I have completely eliminated all of his suffering. From now on, he will no longer be troubled by such suffering.”
The Buddha, using this cause and effect story, explained the profound meaning of this scripture, offering guidance for future generations of those who study the Dharma. He then composed a verse to illuminate the path for later generations and ensure the lasting transmission of the Buddha’s teachings.
The verse of perfect doctrines are as follows:
“He who pursues sensual desires, satisfied and content, undoubtedly feels joy, for he has fulfilled the wishes of ordinary people.
Those who are greedy for worldly desires, consumed by attachment, sit and stand restlessly, following the pull of their desires, like a poisoned arrow piercing the body.
One should avoid such desires, just as one avoids the head of a venomous snake. Forsake the worldly pleasures and practice meditation.
People crave various desires: land, wealth, gold, cattle, horses, servants, women, and relatives. However, these foolish pursuits harm the self.
These fragile things control him, torment him with danger, and pain follows him, like water flowing into a leaking boat.
Therefore, I say: control the mind, avoid desires, do not transgress, diligently practice, and reach the other shore of liberation.”
After the Buddha recited this verse of perfect doctrines, the bhikkhus were filled with joy.
Dharma Torch 