Dharma Torch

Translated by the Tripiṭaka Master An Shigao from Arsacid of the Later Han

The Buddha said: “When a practitioner cultivates the Way, if a thought of anger arises, he should restrain himself. After restraining it, he then reflects upon wholesome dharmas. This is the conduct of one who cultivates the Way. If, through giving, one obtains material benefit, then after obtaining it one should contemplate impermanence. Not following the body into violating the precepts means refraining from killing, stealing, and sexual misconduct. This is what is meant by not following the body into violating the precepts. One who has departed from anger neither speaks it with the mouth nor harbors it in the mind. This is called departing from anger. A fierce voice arising from consciousness is like when someone commits theft and you say, ‘What you have done is utterly improper.’ This is a fierce voice arising from consciousness.”

The Buddha said: “The sequence of taste refers to the food one eats, externally mixing it while internally discerning its flavors without allowing confusion to arise. This is the sequence of taste. The Bodhisattva is able to obtain such merit because in previous lives, whatever food was eaten was first offered to parents and practitioners, and only afterward consumed by oneself. Therefore, one attains the thirty-two marks and the eighty excellent characteristics.”

The Buddha said: “The Bodhisattva relies on four matters to obtain the four fearlessnesses. First, what he himself understands, he also wishes that others may all understand. Second, in teaching others he does not become weary. Third, his mind is impartial and without concealment. Fourth, when he expounds the sūtras for others, he does not regret it afterward. These are the four matters. The Buddha also relies on four matters to obtain the four fearlessnesses: first, speaking in accordance with the Dharma; second, not accepting others’ wealth; third, maintaining an impartial mind; fourth, being complete in discipline.”

The Buddha said: “There are also four fearlessnesses: first, speaking in accordance with what is so; second, having no attachment or cherishing; third, possessing supernormal power; fourth, not engaging in disputation with others.”

The Buddha obtained the radiance at the crown of his head through three causes and conditions: first, offering lamps to Buddhist temples; second, delighting in and thoroughly understanding the meaning of the sūtras; third, resolving the doubts of others.

When the Buddha raises his right hand, there are four causes and conditions: first, because evil people do not repay virtue; second, because good people do repay virtue; third, to demonstrate instruction and admonition; fourth, to tell people not to commit evil.

When the Buddha raises his right hand, there are also four causes and conditions: first, wishing that people of the ten directions may all come to learn the Way and follow its practice; second, wishing to show people that the merit he has cultivated results in these marks and characteristics; third, to exhort everyone to uphold the precepts; fourth, because his deportment is naturally so, and also because he does not wish to see the unwholesome conduct of others, therefore he raises his right hand.

The Buddha does not wear shoes for three causes and conditions: first, to cause practitioners to have few desires; second, to manifest the thousand-spoked wheel mark beneath his feet; third, to cause those who see him to give rise to joy.

When the Buddha walks, his feet are four inches above the ground for three causes and conditions: first, because he sees insects and ants on the ground; second, because there are growing grasses on the ground; third, to manifest supernormal power, and also to cause people’s thoughts to become stilled.

When the Buddha walks, the ground, whether high or low, becomes level for three causes and conditions: first, because in former cultivation he practiced the four immeasurable minds, wishing that all sentient beings be at peace. The earth rests upon water, and within the water there are spirits. Insects, ants, and all beings that encounter the Buddha’s feet become peaceful and unified in intention, therefore low places become high and high places become low. Second, devas and spirits cultivate merit and virtue and level the ground for the Buddha, making uneven places become even. Third, when the Buddha was a Bodhisattva, he cleared roads and built bridges to help people cross, and thus obtained this merit, causing the ground to become upright and level, and also inspiring people’s thoughts to be likewise.

The Buddha does not fly for four causes and conditions: first, to encourage disciples and cause them to be diligent; second, to enable disciples to hear the sūtras; third, to repay the kindness of past lives; fourth, to manifest his marks and characteristics. Therefore, he does not fly.

When the Buddha was in the world, devas, spirits, nāgas, and human beings all came to where the Buddha was to hear the sūtras. They gathered in encircling layers numbering in the hundreds and thousands. Yet whether seated in the front or in the rear, all were able to see the Buddha’s face. Why was this so? It was because in former lives the Buddha’s speech was never inverted or disordered; therefore, there was no one who could not see the Buddha’s face. When people lay down, they all oriented themselves toward the direction of the Buddha’s head. This was due to the Buddha’s exalted status.

When the Buddha first attained the Way, he did not take food for seven days. There were four causes and conditions. First, his mind was intent upon the Way and he forgot to eat. Second, being single-minded and focused, he did not feel hunger. Third, his heart was filled with joy and he did not feel thirst. Fourth, he did not attend to sensations of pain or itching, nor to thought, birth and death, or consciousness. These are the four causes and conditions. Wishing to cause people to hear the sūtras is also like this.

The Buddha’s kāṣāya was not stained by dust or water, nor did it become soiled outwardly. There are two causes and conditions. First, he did not dwell upon the faults of any person. Second, seeing that all people possess desires, he wished to bring about their cessation. Yet the Buddha still washed his kāṣāya. Although external dust did not adhere, there remained a body, and thus there was defilement. Why is this so? Because external conduct had already been exhausted, dust did not cling outwardly. Internal conduct, however, had not yet been exhausted, therefore dust adhered internally. Because there was still a body, internal conduct was not yet finished. Having a body itself is a fault, and thus one should not cling even to one’s life. Why then should one still cherish life? Because by relying upon life, one is able to attain the Way.

The Buddha spoke eighty trillions of sūtras of causes and conditions, all for the sake of counteracting the three kinds of illness in people. First is greed and lust. Second is anger. Third is ignorance. These three are further divided into six aspects, corresponding to the six kinds of declines, in order to treat the three illnesses. The reason the sūtras are so numerous is like when a person takes medicine and the illness is not cured; one must then change to another medicine. The Buddha said: “The thoughts of people are manifold, and because the conditions of their illnesses change swiftly, the sūtras are numerous. They accord with the mind and provide treatment, merely wishing that the illness may be quickly cured.”

Although the Buddha had already attained the Way, there still remained three kinds of illness and six kinds of concern. The six concerns refer to the afflictions associated with the six sense bases. The three illnesses refer to what is received by mind, intention, and consciousness. Even though the Buddha had attained the Way, there were still such concerns and illnesses, how much more so for others. Those whose karmic offenses are not yet exhausted cannot depart from the world. Even the Buddha, whose activity was not yet completed, could not yet depart from the world.

The Buddha relinquished the remaining twenty years of his lifespan for three causes and conditions. First, because people in the world are attached to the body. Second, because the causes and conditions for those to be taught had already been fulfilled. Third, because he feared that evil people might slander him and thereby increase their offenses. Therefore, he entered Parinirvāṇa. When the Buddha departed from the world, he did not depart by clinging to the body, nor by clinging to mind and intention. It was only that suffering had been extinguished. Earth, water, fire, wind, and space remain constantly in the world and are never annihilated.

After the Buddha’s Parinirvāṇa, his body was cremated for three reasons. First, because the body would decay. Second, because insects and ants would arise. Third, because when people came and brought incense and flowers to make offering, they could thereby obtain merit.

When the Buddha smiled, five-colored rays of light issued from his mouth. There are five causes and conditions. First, he wished to prompt people to ask questions, because what was asked could bring benefit. Second, he feared that some might say the Buddha did not know how to smile. Third, he manifested the radiance from his mouth. Fourth, he smiled because of those who were not sincere. Fifth, he smiled because Arhats abide in emptiness and do not attain the Bodhisattva path. When the light returned, it entered through the crown of his head, as a manifestation of great radiance for those of later times.

When the Buddha was about to depart from the world, the bhikṣus said to him, “All beings in the world should obtain merit from the Buddha. Now that the Buddha is departing from the world, from whom will the people of the world obtain merit?”

The Buddha said, “Bhikṣus, although I depart from the world, the Sūtras and Dharma will remain in the world. There are also four causes and conditions by which merit may be obtained. First, when animals have no food, one should feed them so that they may live. Second, when one sees a sick person with no one to care for them, one should provide support so that they may be at ease. Third, the poor and solitary should be protected and cared for. Fourth, if there are those who practice meditation and contemplate the Way alone, lacking clothing and food, one should provide for them. These are the four matters. If one gives to them with wholesome intent, the merit obtained is equal to making offerings to the Buddha, without difference.” At that time, the Buddha’s body became entirely afflicted with pain, and he then intended to depart from the world.

The Buddha said to Śāriputra, “I allow you to expound the Dharma for three causes and conditions. First, I fear that after the Buddha has passed away, people will not believe the words of other bhikṣus. Second, it is to encourage the disciples so that their minds may be opened, thinking, ‘Even the Buddha allows a bhikṣu to expound the Dharma, how much more so others.’ Third, it is to manifest the merit of Śāriputra, and to prevent other bhikṣus from becoming proud and conceited, each wishing to expound the Dharma on their own.” Therefore, the Buddha permitted Śāriputra to expound the Dharma.

After the Buddha had departed from the world, the Arhats together reproached Ānanda, saying, “When the Buddha was in the world and wished to drink water, why did you not give it to him? All beings of the ten directions should obtain liberation from the Buddha. Why did you not entreat the Buddha to remain and not allow him to enter Parinirvāṇa? If the Buddha had wished to exercise the four bases of supernormal power, he could have remained in the world for one kalpa, for hundreds of kalpas, or for thousands of kalpas. Why did you not urge the Buddha to exercise the four bases of supernormal power?”

Ānanda said, “As you say, could it be that the Buddha is not sovereign and must rely on me to speak? If the Buddha were to remain in the world for one kalpa, then from where would Maitreya descend to be born as a Buddha? Among those who originally cultivated the Way together with the Buddha, there were eight hundred thousand koṭis of people who all sought the Bodhisattva path. Only two attained the Way: one is Śākyamuni, the other is Maitreya. The rest attained Arhatship or Pratyekabuddhahood. The Buddha’s patience surpasses the earth, his mind is more gentle than water, his resolve is more firm than Mount Sumeru, his merit surpasses the ocean, and his wisdom surpasses space. Therefore, he was the first to attain Buddhahood.”

The Buddha said: “There are four causes and conditions for Maitreya not descending. First, there are temporal causes and conditions, and his merit is to be received in that realm. Second, the people of this world now are coarse and inferior and are unable to bear the Sūtras. Third, his merit and virtue are not yet complete. Fourth, there are still those in the world who can expound the Sūtras. Therefore, Maitreya does not descend. In the future, when he does descend, it will still be five hundred and seventy million and six hundred thousand years. The people in the age of Maitreya will all be able to see to a distance of two thousand miles. This ability arises because in past lives they practiced ten kinds of causes and conditions and thereby obtained it. First, they did not obstruct the brightness of others’ sight. Second, they did not discard or harm others’ eyes. Third, they did not cover or obscure others’ vision. Fourth, they did not conceal the goodness of others. Fifth, they did not look upon killing. Sixth, they did not look upon stealing. Seventh, they did not look upon sexual conduct. Eighth, they did not look upon hidden and private matters or the faults of others. Ninth, they did not look upon any evil deeds. Tenth, they lit lamps in Buddhist temples. These are the ten matters.”

The Buddha, Pratyekabuddhas, and Arhats all share the same Dharma, yet their modes of cultivation differ. The Buddha embodies complete awakening. The Pratyekabuddha perceives dependent origination and understands through it. The Arhat understands through meditation. The Pratyekabuddha contemplates causes and conditions, sees the characteristics of birth and death, and maintains personal discipline without deviation, attaining the Way through insight into dependent origination. Therefore, he is called a Pratyekabuddha. The Buddha cultivates universally in order to liberate beings, and therefore is called a Buddha. There was a Pratyekabuddha who cut his own body to save five hundred people and pierced his neck with a wooden stake. By observing causes and conditions and measuring them, such as cutting into the earth, seeing blood as water, and seeing that all things are impermanent, he attained the Way. There was a Pratyekabuddha who in past lives, as a Bodhisattva, practiced for five hundred kalpas. His body already possessed thirty of the marks, lacking only two, and thus did not equal a Buddha. The reason he did not equal a Buddha was because he lacked skillful means.

The Buddha spoke of the toils of birth and death and the sufferings of the three evil destinies. A person of wisdom who understands and realizes this attains Arhatship. Although such a one is an Arhat, he is the most distinguished among Arhats. Why is this so? Because in past lives he practiced the Bodhisattva path for five hundred kalpas and possessed a compassionate mind wishing to liberate beings in the ten directions. Therefore, although he attained Arhatship, his wisdom was able to comprehend the various languages of all regions. When he first became an Arhat, he could not perceive that in past lives he had been a Bodhisattva. The Buddha then explained the merit of the Buddha and also the merit of Arhats. Only then did he realize that the Buddha’s merit is vast, and he regretted it and wished to turn his mind toward attaining Buddhahood.

The Buddha said: “Having already attained the Way of the Arhat, one cannot turn back and change.” He then regretted himself, saying, “How foolish I was to have attained only the Way of the Arhat.” The Buddha then explained to him, “Your wisdom surpasses that of other Arhats, yet it does not equal that of a Buddha. An Arhat eliminates his own suffering but does not eliminate the suffering of others. When the Buddha cultivated in the past, he eliminated his own suffering and also eliminated the suffering of others. Therefore, they are not equal.”

The Buddha said: “Śāriputra, there are three kinds of speech by which one can know the minds of people. First, coarse speech. Second, profound speech. Third, connected speech. By mastering these three kinds of speech, one can discern wholesome intention, one can discern unwholesome intention, and one can discern patient intention.Through these three kinds of speech one can know the minds of people.”

Śāriputra said to the Buddha, “In the time of a finger snap, does a person’s consciousness undergo sixty instances of birth and death?”

The Buddha said: “There are nine hundred sixty instances of birth and death, and this is not many. They can be divided into three kinds of intention: wholesome intention, unwholesome intention, and intention of desire. Wholesome intention amounts to three hundred twenty, unwholesome intention amounts to three hundred twenty, and intention of desire amounts to three hundred twenty. Within a single finger snap, these three kinds of intention proceed together, making a total of nine hundred sixty instances of birth and death. If one removes the three hundred twenty instances of wholesome intention, there remain six hundred forty instances of intention of life and death.”

Although the Buddha and Śāriputra practiced together the thirty-seven factors of enlightenment, their wisdom was not equal. It is like breathing: although breath enters and exits through all the pores, one who is aware of it knows only the inhalation and exhalation through the nose. The Buddha fully knows the functioning of all the pores, whereas Śāriputra’s knowledge is like that of the nostrils alone. If the knowledge of Śāriputra were divided into sixteen parts, then even if an entire Buddha-land—comprising the three thousand great thousand worlds with suns, moons, and beings—were populated with worldly sages, the totality of their knowledge would still not equal even one part of Śāriputra’s knowledge. If the wisdom of a Buddha were divided into sixteen parts, then even if a whole Buddha-land were entirely filled with Śāriputras, the totality of their knowledge would still not equal even one part of the Buddha’s knowledge.

The thirty-seven factors of cultivation have three levels: the great thirty-seven, the intermediate thirty-seven, and the lesser thirty-seven. When intention is great, one attains great realization; when intention is intermediate, one attains intermediate realization; when intention is small, one attains small realization. If one deeply and perfectly cultivates the thirty-seven factors, one can fully penetrate them. Why is this so? Because they are divided into sixteen parts corresponding to the sixteen kinds of intention in beings. Therefore, the Buddha makes these distinctions, and thus they are not the same.

Śāriputra understood the modes of speech of all dharmas, namely timely speech, protective speech, and guarded speech. The Buddha then addressed Śāriputra: “Leave aside speech that is untimely, for such words cannot be entrusted to others.” Śāriputra’s original name was Upatiṣya.

Śāriputra departed from the world before the Buddha for three causes and conditions. First, because his allotted lifespan from past karma had come to an end. Second, because he did not wish to witness the Buddha’s departure from the world. Third, because there were no more beings whom he needed to liberate.

After Śāriputra received alms food from others and returned to the monastery, he said, “One must repay the debt.” He also said, “One should sit in meditation and contemplate the Way; this is the repayment of the debt. If one does not contemplate the Way, then accepting others’ offerings is to proceed while in debt. It is like owing a debt that has not yet been repaid and then borrowing again; the former karmic offenses are not yet finished, and now one creates new offenses.”

The Buddha said, “One who receives offerings from others must not fail to contemplate the Way. By doing so, one can also benefit all sentient beings. Therefore, one should repay the debt.”

The Buddha said, “Śāriputra is foremost in wisdom, Maudgalyāyana is foremost in supernormal power, Ānanda is foremost in learning, Rāhula is foremost in discipline, and Aniruddha is foremost in the divine eye.”

The Buddha sent Maudgalyāyana to invite Śāriputra. Śāriputra said, “Lift my robe belt; I fear you will not be able to lift it.” Maudgalyāyana then grasped the belt. The entire trichiliocosm, with its suns and moons, shook, yet he was unable to lift Śāriputra. Śāriputra then formed the thought that he should go first to the Buddha. Maudgalyāyana followed behind, yet he arrived before Śāriputra. The Buddha knew that each of them was foremost in his own excellence.

Among the bhikṣus in the ten directions, none upheld the precepts as strictly as Rāhula. Rāhula upheld the precepts for four causes and conditions. First, he reflected, “I am the son of the Buddha.” Second, he regarded his life as something to be preserved over a long duration. Third, he constantly reflected, “I am a śramaṇa.” Fourth, he always aspired to uphold the precepts more excellently than the other bhikṣus.

Śāriputra once took a bowl of water and poured it into the ocean, stirred it, and the next morning went to retrieve that same water to the bowl. Śāriputra could accomplish such a thing, how much more so the Buddha. Maudgalyāyana, when beaten by others, did not fly away, because he could not employ his supernormal power. Why could he not use it? Because his karmic offenses had not yet been exhausted.

The Buddha said: “King Pukkasāti cultivated the twelve links of dependent origination, yet he did not understand the six elements within his own body. Although he upheld the mind and was able to practice the Way, he did not understand the principle of body giving rise to mind and mind giving rise to body, nor could he distinguish these. The Buddha knew that he could be liberated, and so went to lodge together with him. The king did not know that it was the Buddha. The Buddha asked, ‘What Dharma does the king cultivate, and what Way does he delight in?’ The king’s hair stood on end. The Buddha explained to him that the matters of the body are all empty, and he then attained the Way. However, because he had not completely cut off afflictions, he did not attain Arhatship.” The Buddha said, “All practitioners should know that through mind and intention one is able to attain the Way.”

The Buddha said: “In the past, Śuddhipanthaka studied the sūtras for twenty-four years. From a five-word verse, he came to understand that defilements should be removed and abandoned, and he no longer gave rise to worry. Why was this so? Because in a previous life he had encountered five hundred Buddhas and had fully mastered many sūtras. However, he concealed the teachings and was unwilling to instruct others. Later, he fell ill for twenty-four days, and at the moment of death he repented and called others and teach them. Because of this single merit, he was able to understand the five-word verse. How much more immeasurable is the merit gained by fully teaching others.”

The Buddha said: “In the past, the bhikṣu Channa fell ill. The Buddha sent Śāriputra to seek alms for him. Śāriputra then asked him, ‘Does your eye have any cognition?’ Channa replied, ‘The eye has no cognition; it merely sees forms. When cognition arises, the body arises. Illness comes upon one, and thus there is sickness. The body itself does not have death. If the body were to die, then earth, water, fire, wind, and space would all be extinguished. It is only that consciousness shifts and is reborn.’”

The Buddha sent Śāriputra to seek alms. As he passed by the house of a courtesan, she closed the door and prepared to employ sorcery. She said to Śāriputra, “If you do not engage in sexual conduct with me, then enter this great fire.” Śāriputra replied, “I would rather enter this fire than engage in sexual conduct with you. Sexual misconduct causes one to fall into evil paths with no fixed time for release.” A deva then descended and rescued him. The Buddha said, “People fail only because they cannot uphold the precepts. If one can uphold the precepts, one will ultimately not fear being harmed by deviant paths.”

The Buddha said: “In the past there was a bhikṣu who sat in meditation and cultivated the Way. The Buddha’s younger brother Nanda drank wine, became intoxicated, and repeatedly came to the bhikṣu, singing and behaving playfully. The bhikṣu said to the Buddha, ‘I wish to avoid him and leave this place.’ The Buddha said, ‘There is no need. This Nanda will soon attain the fruit of the Way.’ The Buddha then sent Ānanda to Nanda’s house, with Mahākāśyapa following behind. Śāriputra expounded the sūtras for him, and Maudgalyāyana displayed supernormal power. Nanda then gave rise to joy and immediately attained the Way. The Buddha said that when a bhikṣu cultivates, if his resolve is firm, how could he fail to attain the Way? Upon hearing the Buddha’s words, the bhikṣu rejoiced, his mind was liberated, and he attained Arhatship.”

The son of the Buddha’s aunt was named Sunakkhatta. He served the Buddha for eight years and then gave rise to this thought: “My brothers and I cultivate together, yet only the Buddha possesses a dignified appearance with the thirty-two marks.” He then developed ill will. He followed behind the Buddha and swept away his footprints so that others would not see the Buddha’s marks. He also spread among the people the claim that the Buddha had no attainment, and that it was only his speech that could move the hearts of others. When Śāriputra and Ānanda heard this, they became troubled and unhappy. The Buddha said, “Sunakkhatta is not speaking ill of me; he is in fact praising the Buddha’s merit. That speech moves the hearts of others is because the minds of people are filled with many afflictions.” The Buddha said to Śāriputra, “Sunakkhatta does not understand; he is merely acting out of anger. Why does he not understand? The Buddha possesses the thirty-two marks, radiance, and supernormal power only in order to subdue deviant paths.” The Buddha repeatedly instructed Sunakkhatta, addressing wrong views with upright and truthful speech, and therefore he became angry.

The Buddha had a maternal aunt who, in her old age, personally wove a kāṣāya with threads of gold and brought it to offer to the Buddha. The Buddha did not accept it. She repeatedly entreated him, saying, “The Buddha should take pity on me and accept it so that I may obtain merit.” Ānanda said to the Buddha, “May you accept it for my sake?” The Buddha said to Ānanda, “Take it and give it to the bhikṣu Sangha. I myself am also of the bhikṣu Sangha. It is better to give it to the community, for in later times this will become a cause and condition. Those who rejoice upon meeting in this life are all relatives and good spiritual friends from past lives. How is this known? Because when they meet, their minds naturally accord with one another.” The Buddha said, “Among people in the world, their mutual dealings suffer only from lack of affection, not from excess of affection.”

The Buddha said, “Originally, the one who attended upon the Buddha was named Meghiya, later it was Sunakkhatta, and afterward it was Ānanda.” The Buddha told the bhikṣus, “I am now advanced in years and wish to have someone attend upon me.” Śāriputra, Mahākāśyapa, and Maudgalyāyana each expressed their willingness to serve the Buddha. The Buddha said, “That will not do.” Mahākāśyapa and Maudgalyāyana, through meditative contemplation, understood that the Buddha wished for Ānanda to attend him, and they told Ānanda, “You should go and attend upon the Buddha.” Ānanda said, “I do not dare to attend upon the Buddha; I am not capable of serving the Buddha.” Maudgalyāyana said, “You cannot refrain from serving the Buddha.” Ānanda then said, “Four conditions must be granted to me. First, I will not accept the Buddha’s leftover robes. Second, I will not partake of the Buddha’s leftover food. Third, if someone invites the Buddha and the bhikṣus do not go, then I also will not go. Fourth, when the Buddha sits in meditation contemplating the Way, I must be free to come and go.” The Buddha said, “Very well, it shall be as you wish.” Thus Ānanda came to attend upon the Buddha, and therefore only Ānanda was able to question the Buddha.

Three disciples of the Buddha, Aniruddha, Nandiya, and Kimbila, sat together and contemplated seven matters. First, few desires lead to attainment of the Way, while many desires do not. Second, contentment leads to attainment of the Way, while lack of contentment does not. Third, diligence leads to attainment of the Way, while lack of diligence does not. Fourth, guarding against the six kinds of decline so that they do not arise leads to attainment of the Way, while failing to guard them and allowing them to arise does not. Fifth, self-protection leads to attainment of the Way, while lack of self-protection does not. Sixth, guarding the mind leads to attainment of the Way, while failing to guard the mind does not. Seventh, wisdom leads to attainment of the Way, while lack of wisdom does not. They contemplated these seven matters together. At that time they were thirty miles away from the Buddha. The Buddha was then sitting in meditation and immediately knew what the three were thinking. He then, by intention, appeared before them and sat down, saying, “Excellent, excellent. I will further tell you one matter: not thinking of household desires leads to attainment of the Way; thinking of household desires does not.” The three rejoiced and immediately attained the Bodhisattva state.

The Buddha said to Ānanda, “The range that the human eye can see is four hundred twenty thousand yojanas. How is this known? The sun and moon are four hundred twenty thousand yojanas from the earth, and the human eye can see the sun and moon; therefore, one knows the range of vision. The vast distances of the ten directions are billions upon trillions of times farther than the sun and moon, like the grains of sand in the great ocean, beyond all calculation. The good and evil actions performed by people, along with the resulting misfortune and fortune, whether earlier or later, are likewise immeasurable in number. The repayment of good and evil lies at the moment of death. One who does evil encounters evil destinies; one who does good attains good destinies. Misfortune and fortune are all predetermined, each having its proper place, already established in advance, including parents, siblings, and spouses. When one attains the Way, these cease; if one does not attain the Way, they do not come to an end.”

The Buddha said, “Devadatta only teaches people to create merit, but does not teach them to cultivate the Buddha Way. The Buddha teaches people to create merit, uphold the precepts, and guard the mind; only by attaining the Way can there be cessation.” Devadatta gave rise to the thought, “I should display supernormal power before King Ajātaśatru. If the king follows me, then others will also follow me.” He then transformed himself into a white elephant and went in and out of the royal palace. He also transformed into a child of incomparable beauty and sat upon the king’s lap, and the king became greatly fond of him. Seeing such displays, the king thought that Devadatta surpassed the Buddha, and thus followed what Devadatta taught. The king’s officials, the people, and those śramaṇas who had not attained the Way all followed the king to seek instruction from Devadatta. Devadatta then came before the Buddha and said, “The Buddha is now old and need no longer instruct the disciples.” He then called for Śāriputra and the śramaṇas to depart. Because of his ignorance and greed, Devadatta gave rise to this malicious intent, and as a result he lost his supernormal powers.

The Buddha said: “The inverted actions of the foolish are not the Dharma of the Buddhas.” Devadatta thought to himself, “I should ascend into the air. When people see me flying, they will all follow me.” Thus he attempted to fly, but was no longer able to do so. Devadatta himself did not realize that he had lost his supernormal power. At that time, a brahmin who cultivated the mind of equality descended from the first heaven and said to Śāriputra, “Devadatta has lost his supernormal power.” The Buddha said to Śāriputra, “Devadatta wished to summon you in order to increase your karmic burden.” The Buddha said to the deva, “Even before Devadatta had attained supernormal power, I already knew that he would lose it. How much more so now?” The Buddha said, “People should not give rise to greed. Devadatta lost his supernormal power because of greed.”

The Buddha said: “Arhats are of two kinds. One kind is called Śrāvakas. Because they are concerned with their own suffering, they attain the Way and then wish to depart from the world. The second kind follows along in rescuing and protecting others, and all such beings are able to attain liberation.”

Both the Buddha and the Arhats cultivate the thirty-seven factors of enlightenment. It is like a lamp. The Buddha understands its origin and its end, maintaining awareness of both and extinguishing them accordingly. The Arhats do not distinguish origin and end but directly extinguish them. The Buddha is like one who follows a tree from its root to its branches, clearly discerning each part. The Arhat’s cultivation is like proceeding from the branches back to the root. To go from the root to the branches is to realize that the source is empty. Those who do not understand emptiness cannot attain the Way.

The Buddha said: “Arhats possess the manifest aggregates but not the five aggregates. All the five aggregates appear, yet there is no attachment. They have form, sensation, perception, and consciousness, but they do not have cycle of birth and death.”

The Buddha said: “Arhats have extinguished conditioned dharmas. There are three marks that indicate attainment of Arhatship. First, they no longer violate the actions of body, speech, and mind. Second, the three poisons are completely extinguished. Third, they do not seek refinement in clothing and food, using them only to relieve hunger and cold. With these three causes and conditions, they can transform freely and their minds do not cling. If one clings to the six kinds of decline, one cannot attain freedom.” The Buddha said: “The mind should only discern the six kinds of decline and should not cling to them. If it clings, one cannot attain the Way.”

The Buddha said: “When Arhats fly, there are two causes and conditions for people not seeing them. First, they fear that if people see them, they will make excessive offerings. Second, they fear that evil people will become jealous.” The Buddha said: “There are also two kinds of merit in manifesting supernormal power. First, when people see such flight, they become diligent in seeking the Way. Second, by receiving offerings from others, they enable those people to obtain great merit. Therefore, supernormal powers are sometimes displayed. Because the mind rejoices, great merit is obtained.”

The Buddha said: “There was an Arhat named Gavāṁpati who, although he had attained the Way of the Arhat, still behaved like a cow chewing cud.” The disciples asked the Buddha, “What is the reason for this?” The Buddha said, “In past cycles of rebirth, this bhikṣu was a cow for seven hundred lifetimes. Although in this life he has attained the Way, the residual habits have not yet been completely eliminated.”

The Buddha said to the bhikṣus, “You should contemplate the impermanence of the body.” A bhikṣu immediately replied to the Buddha, “I contemplate impermanence; a person in the world can live at most fifty years.” The Buddha said, “Do not speak in that way.” Another bhikṣu said, “One may live thirty years.” The Buddha again said, “Do not speak in that way.” Another said, “One may live ten years.” The Buddha said, “Do not speak in that way.” Another said, “One may live one year.” The Buddha again said, “Do not speak in that way.” Another said, “One may live one month.” The Buddha again said, “Do not speak in that way.” Another said, “One may live one day.” The Buddha again said, “Do not speak in that way.” Another said, “One may live one hour.” The Buddha again said, “Do not speak in that way.” Another bhikṣu said, “Only within the span of a single breath.” The Buddha said, “That is correct.”

The Buddha said, “If the breath that is exhaled does not return, one has already gone to a future life. A person’s life exists only within the span of breathing.”

The Buddha said to the bhikṣus, “You should assemble and sit together. In all things, you should speak only words in accordance with the Dharma. If you cannot do so, then close your mouths and remain silent, guarding the mind and listening attentively. From this, one may attain the Way.” When the bhikṣus heard the Buddha speak these words, they rejoiced, their minds were liberated, and they immediately attained Arhatship.

The Buddha said, “When a bhikṣu enters another’s dwelling, he should be like a hand in empty space, without obstruction. His mind should also have no attachment. When the ear hears a pleasing sound, that is attachment; when it hears an unpleasing sound, that too is attachment.” A bhikṣu said to the Buddha, “If both the pleasing and the unpleasing are attachment, how then can one attain the Way?” The Buddha said, “Bhikṣu, if one understands emptiness and quiescence and does not cling, this accords with the practice of the Bodhisattva.” When the bhikṣus heard this, they were all filled with joy and immediately attained the forbearance of the unborn dharmas.

The Buddha said, “There was a bhikṣu who sat in meditation in the mountains and let out a sigh. Someone asked him, ‘You cultivate the Way, why do you sigh?’ The bhikṣu replied, ‘When I was in the hells, the five kinds of intense suffering were extremely painful. Now I have obtained a human body and can encounter the Buddha’s sūtras and precepts, yet I still cannot attain the Way. I fear that after death I will fall again into those evil paths, and thus I sigh.’ As a bhikṣu, he worries about laypeople, worries about the sūtras and precepts, and worries about himself. Wholesome thoughts cannot remain constant. When certain conditions arise, he then thinks of his wife and wealth. This is the cause of falling into the evil destinies.”

The Buddha said, “There was a bhikṣu who went to an upāsikā’s house for alms and took the opportunity to expound the sūtras to her. The upāsikā knelt and wept. The bhikṣu continued speaking until midnight, and the upāsikā remained kneeling without rising. The bhikṣu said, ‘Since I began expounding the sūtras, I have never seen anyone so diligent.’ The upāsikā replied, ‘In my house there was a donkey that cried until midnight and then died. That is why I weep.’” The Buddha said, “In expounding the sūtras, it is not a matter of quantity; it only matters whether wisdom is understood.”

There was a bhikṣu who, upon hearing the Buddha speak of this, went to ask, “Please teach me a crucial Dharma so that I may attain realization.” The Buddha said, “What is not yours, do not take; what is yours, take.” The bhikṣu then reflected, “All things in the world are not mine to possess; only the wholesome is truly mine.” He then said to the Buddha, “I have understood.” The Buddha said, “If you have understood, then this is the Way.”

At that time there was a bhikṣu who, hearing this, went to ask the Buddha, “Has Śāriputra attained this?” The Buddha said, “Śāriputra has already attained it.” The bhikṣu said, “Then why did Śāriputra scold me and brush my face with his kāṣāya?” The Buddha said, “Call Śāriputra here and ask him.” Śāriputra said, “I had no ill intent. I scolded him in order to help him cultivate patience. I brushed his face with my kāṣāya so that his eyes, ears, nose, and mouth might become pure.” The Buddha said to the bhikṣu, “This was done by Śāriputra through skillful means.” The bhikṣu then rejoiced and immediately attained Arhatship.

The Buddha said, “In the past, someone came to challenge a bhikṣu, saying, ‘After a person dies, consciousness, intention, thought, and knowledge are all extinguished. When one cultivates and enters meditative concentration, what is known by consciousness is also extinguished. What difference is there?’ The bhikṣu replied, ‘Both are extinction, but when a person dies, although the life faculty is ended, the spiritual consciousness is not extinguished. It follows its karma and is reborn. It is subtle and difficult to perceive, and the resulting retribution differs. Those who do good are reborn in the heavens; those who do evil fall into the depths. In this there is a difference.’”

The Buddha said: “There was a bhikṣu who went to an upāsikā’s house for alms. Seeing that the upāsikā was graceful and beautiful in appearance, he gave rise to a deviant thought and therefore rose to leave. The upāsikā immediately brought out food and utensils for him. The bhikṣu then withdrew and said, ‘I should not accept offerings.’ The upāsikā said to him, ‘Since you have already felt remorse, you may accept the offering.’ She spoke thus again, and the bhikṣu then accepted it.” The Buddha said, “It is like when a person gives rise to an unwholesome thought and immediately becomes aware of it; the karmic offense is thereby extinguished. The bhikṣu accepted the offering and incurred no fault.” The Buddha told the disciples, “If one can contemplate emptiness and restrain the mind, then within the time of a finger snap one may attain the Way.”

The Buddha said: “There was a bhikṣu who was seated in meditation and had entered concentration. An upāsaka saw that the place where he was sitting was uneven and pulled him up, pointing out a more stable place. That upāsaka, for five hundred kalpas thereafter, was unable to obtain stability. Why was this so? Because he interrupted the bhikṣu’s contemplation of the Way.” The Buddha told the disciples, “When someone is expounding the sūtras, one must be extremely careful not to interrupt. The offense of interrupting the Dharma is immeasurably heavy.”

The Buddha said: “There was a bhikṣu who cultivated and attained the first dhyāna. He said to himself, ‘I have attained the path. The merit of the first dhyāna leads to rebirth in the seventh heaven, with a lifespan of one kalpa.’ When he attained the second dhyāna, he thought he had attained the fruit of a Sakṛdāgāmin. When he attained the third dhyāna, he thought, ‘The merit leads to rebirth in the fifteenth heaven, with a lifespan of eight kalpas.’ When he attained the fourth dhyāna, he thought he had attained Arhatship. He said, ‘Why am I now unable to be reborn in the nineteenth heaven with a lifespan of sixteen kalpas?’ Having spoken thus, he said, ‘The Buddha is one who speaks falsely.’ Immediately he fell from the heavens into the hells. Without awareness, he lost his heavenly lifespan and underwent the retribution of hell. It is like a person in the world who obtains treasure, yet within a single day it is entirely consumed by a great fire. When a person gives rise to an unwholesome intention, it burns away wholesome intention.” The Buddha said, “Good and evil follow a person without ceasing. Only by attaining the Way can one be freed from the worldly.”

The Buddha said: “Not eating after midday has five kinds of merit. First, it reduces sexual desire. Second, it reduces sleep. Third, it leads to one-pointedness of mind. Fourth, it prevents downward gas. Fifth, the body becomes at ease and free from illness. Therefore, śramaṇas and practitioners, knowing these merits, do not eat after midday.

Washing and bathing have three causes and conditions. First, to prevent dirt from accumulating beneath the fingernails. Second, to relieve itching and bring ease. Third, to remove lice and mosquitoes, and also to make the mind pure and free from desire, and not to defile the sūtras. Such actions can only remove external defilement; they cannot remove the unwholesome within the mind. For a practitioner, purity of mind should be foremost. The mind is the root of the Dharma. If the mind is upright, conduct is upright; if conduct is upright, it accords with the Way.”

The Buddha said: “In the past, there was a sāmaṇera who was traveling with his teacher. Seeing gold on the ground, he secretly took it. He then said to his teacher, ‘Let us go quickly; this place is deserted and frightening.’ The teacher said, ‘It is only because of the gold that you feel fear.’ He then cast the gold away and left, and no longer felt fear. The disciple bowed to his teacher and said, ‘Because of my ignorance and delusion, I took it. Now that I have cast it away, I no longer feel troubled.’” The Buddha told the disciples, “If practitioners seek the Dharma as eagerly as that sāmaṇera sought gold, how could they fail to attain the Way?”

The Buddha said: “There was a bhikṣu who studied the Way under a teacher but was not diligent in receiving and practicing the teachings. The teacher instructed him to gather several measures of cow and horse dung to burn. He burned it until nightfall, yet it was not exhausted. The teacher then brought a large stone and placed it in the fire of hell, and it was immediately reduced to ashes. The disciple was greatly frightened and, kneeling, asked his teacher, ‘What kind of fire is this?’ The teacher said, ‘If you do not study the sūtras and cultivate the Way, after death you will fall into the hells. The fire of the hells will burn you. This will happen soon.’ The bhikṣu became fearful and thus grew more diligent. Each day he listened to one discourse of the Āgamas and thereby attained the Way of Arhatship.” The Buddha said, “Skillful means for liberating others are like this.”

The Buddha said: “The Anāgāmin has three fetters. First, the fetter of ignorance. Second, the fetter of attachment to the world. Third, the fetter of views not yet fully penetrated or exhausted. The Anāgāmin is like a flame that rises upward; smoke ascends but cannot burn objects.

The Srotāpanna cuts off eighty-eight kinds of fetters. The Sakṛdāgāmin cuts off seven kinds of fetters. The Anāgāmin cuts off three kinds of fetters. The Arhat has no fetters.

The Srotāpanna attains the trace of the Way. The Sakṛdāgāmin attains the Way after one more return. The Anāgāmin does not return again to the world. The Arhat no longer clings. What is called the trace of the Way is to recognize suffering. People of the world do not recognize suffering. The Srotāpanna can recognize suffering. The Sakṛdāgāmin can cut off the arising of suffering. The Anāgāmin realizes cessation. The Arhat has fully cultivated the path of the Way.

After attaining the Srotāpanna stage, one must pass through a hundred kalpas before attaining Arhatship. Why must one pass through a hundred kalpas? Because the Srotāpanna still has ten fetters not yet cut off and cannot yet attain Arhatship. The Srotāpanna is concerned with personal conduct and fears karmic offenses, not daring to engage in worldly affairs. There also remain ten kinds of doubt not yet resolved. Because they are unresolved, one remains at that stage.

The Srotāpanna eliminates five lower fetters. First, the fetter of desire. Second, the fetter of anger. Third, the fetter of view-based activity. Fourth, the fetter of craving for precepts and merit. Fifth, the fetter of doubt. From the sixth heaven downward to the human world, desire, anger, attachment to the body, longing, and doubt are all called lower fetters.

What is meant by the Srotāpanna seeing dependent origination is that one does not violate the five precepts. At the moment of death, one would rather die than break the precepts. Other people, in times of danger, will violate these five.

The Srotāpanna cuts off past karma yet still undergoes new karma. The Arhat cuts off both new and old karma. The Bodhisattva must eliminate past karmic offenses; only when these are exhausted can the Way be attained. One then understands impermanence, suffering, emptiness, non-self, and non-path. A practitioner should not give rise to attachment.

By cultivating the Dharma of the Srotāpanna, one attains the fruit of Srotāpanna. By cultivating the Dharma of the Sakṛdāgāmin, one attains the fruit of Sakṛdāgāmin. By cultivating the Dharma of the Anāgāmin, one attains the fruit of the Anāgāmin. By cultivating the Dharma of the Arhat, one attains the fruit of Arhatship. By cultivating the Dharma of the Pratyekabuddha, one attains the fruit of the Pratyekabuddha. By cultivating the Dharma of the Bodhisattva, one attains the fruit of the Bodhisattva.”

The Buddha said: “As a practitioner acts in accordance with his mind, he receives corresponding results, just as form follows shadow and sound follows an echo.”

The Buddha said: “The alms-bowl has four designations. The first is called ‘not offering food.’ The second is called precepts. The third is called acceptance. The fourth is called following. In this way, the merit obtained is free from blemish and defilement, and one is able to receive its result. Holding the bowl establishes discipline, and in one’s intention there are no unwholesome thoughts.”

The Buddha said: “Arhats do not eat meat because they contemplate that from head to foot each part of an animal has its own name, and there is no inherent entity called ‘meat.’ The Pratyekabuddha contemplates that the body originates from impure essence and blood, and therefore does not eat meat. The Buddha contemplates that throughout the world nothing truly exists; what exists perishes, and after perishing arises again, ultimately returning to emptiness. Therefore, it is without inherent existence.”

When the disciples heard the Sūtra, they rejoiced, paid homage to the Buddha, and departed.