T1 The Canonical Book of the Buddha’s Lengthy Discourses, Vol. II

Sutra 17. Purity

The Canonical Book of the Buddha's Lengthy Discourses, Volume II Having listened to the Buddha's exhortation, Kalyāṇa-jātika respectfully received the teaching and carried out what was taught by the Buddha. [End of Sutra 16: Kalyāṇa-jātika]

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(Dīgha Nikāya29: Pāsādika Suttanta)

Thus have I heard. At one time, the Buddha was staying in a grove that belonged to a layman in the country of Kapilavastu, accompanied by one thousand two hundred and fifty disciples. At that time, a śrāmaṇera(novice), Cunda by name, who had completed that year's summer retreat in the country of Pāvā, carrying his robes and almsbowl, had just arrived at the grove. Upon reaching the place where Ānanda stayed, Cunda honored Ānanda by bowing his forehead to his feet, then stood to one side and said to him: Master Jñātiputra of the Nirgrantha followers has just passed away in the city of Pāvā. Within a short time, the Nirgrantha disciples have already divided into two groups. Each of these two factions looks for its own advantage and the fault of the other, mutually disdaining and accusing each other as to whose doctrinal insights are right. They argue with each other, asserting,

"We know this well, whereas you do not. The discipline we practice is real and true, whereas you follow the practice of a wrong view. In your argument you first state what [logically] should be placed later [as a conclusion] and assert what should be placed first [as precedent] afterward. Thus, you uphold no logical rule in upside-down confusion. What we practice is the ultimate, while what you assert is wrong. You should question us if you have any doubt about it at all. "

O Venerable Elder Ānanda, listening to the arguments of those lay followers, supporters of the Nirgrantha movement, of that country, I have already become weary of the disputes, sir.

Ānanda said to the śrāmaṇeraCunda:

We have something important of which I wish to inform the World-honored One. I shall now accompany you and report this matter to His Holiness. 93

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II If the World-honored One instructs us about anything related to this matter, we will respectfully receive it as a lesson for our practice. Having heard Ānanda's words, the śrāmaṇeraCunda immediately went to visit the World-honored One and, after honoring the Buddha by bowing his forehaed to the Buddha's feet, he stood to one side. Thereupon, Ānanda said to the World-honored One:

This śrāmaṇeraCunda, having completed the summer retreat in the country of Pāvā, carrying his robes and almsbowl, has just arrived here, sir. Upon reaching my place and honoring me by bowing his forehead to my feet, he said to me,

"The teacher of the Nirgrantha followers has

just passed away in the city of Pāvā. Within a short time, the Nirgrantha followers have already divided into two groups. Each of these two factions looks for its own advantage and the faults of the other, mutually disdaining and accusing each other as to whose doctrinal insights are right. They argue with each other, saying,

"We know this well, whereas

you do not. The discipline we practice is real and true, whereas you follow the practice of a wrong view. In your argument you first state what [logically] should be placed later [as conclusion] and assert what should be placed first [as precedent] afterward. Thus, you uphold no logical rule in upside-down confusion. What we practice is the ultimate, while what you assert is wrong. You should question us if you have any doubt about it at all.

"

Listening to the arguments of those lay followers, supporters of the Nirgrantha movement, of that country, Cunda has already become weary of the disputes, sir.

The World-honored One said to the śrāmaṇeraCunda:

What you have observed [in Pāvā] seems likely to be what is going on. O Cunda, the wrong doctrine they follow is not something worthy of being heard. It is not the doctrine imparted by the Perfectly Enlightened One. It is like a dilapidated commemorative tower (stupa) whose color cannot be easily changed. Although those followers have a teacher, they all uphold wrong views. Although they have a doctrine, it does not carry ultimate truth. Hence, such a doctrine is not worthy of being heard or 94

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adopting, nor is it a doctrine that would be able to help [anyone] as an essential method of liberation. Any doctrine, other than the teaching imparted by the Perfectly Enlightened One, cannot be altered, just as the color of a dilapidated tower can be modified. Some of the disciples, however, do not follow that doctrine but, forsaking wrong views, they [try to] follow the practice of the right [doctrine]. O Cunda, suppose someone were to then say to them,

"Dear practitioners, the doctrine of

your master is right. You should carry out the practice within this doctrine. Why do you abandon it?" If they believed these words, then both disciples would be lost from the [true] path, incurring immeasurable sin. Why is this so? It is because that doctrine does not carry ultimate truth. O Cunda, when a master does not advocate a wrong view and his doctrine bears ultimate truth, then it is worthy of hearing and adopting and it is able to help anyone as an essential method of liberation. It is [like] the doctrine imparted by the Perfectly Enlightened One and, like the color of a newly built commemorative tower, it can easily be modified. Some of those disciples, however, are unable to follow the practice of this [true] doctrine, nor are they able to realize the result of that doctrine, but instead they advocate wrong views by forsaking the path that is open to everyone universally. Suppose someone were to say to those disciples, "Dear practitioners, your master's doctrine is right and you should follow the practice of that doctrine. Why do you abandon it by advocating a wrong view?" If the disciples believe these words, then they will all see the real truth of that doctrine and acquire immeasurable merit. Why is this so? It is because the doctrine carries ultimate truth. The Buddha said to Cunda:

[On the other hand] even when disciples have a master who advocates a wrong view and if the doctrine they follow does not carry ultimate truth, it is neither worthy of hearing or adopting, nor does it help anyone as an essential method of liberation. Thus, whatever doctrine other than that which is imparted by the Perfectly Enlightened One cannot be easily modified, like the color of a dilapidated commemorative tower. While these disciples are equipped with the truth of the doctrine and follow the practice prescribed therein, they advocate various wrong views. O 95

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Cunda, suppose someone were to say to them,

"The doctrine of your

master is right and the practice in which you are engaged is good. The strife [and discord] in which you are now engaged will surely enable you to realize the path of enlightenment and the result of nirvana in the present life.

" If these disciples believe these words and accept the practice, then all will be lost from the path, incurring immeasurable sin. Why is this so? It is because that doctrine does not carry ultimate truth. O Cunda, if the master does not advocate a wrong view then the doctrine he imparts must carry ultimate truth, and that doctrine is worthy of hearing and adopting and is able to help anyone as an essential method of liberation. It is like the teaching of the Perfectly Enlightened One. For instance, it is like a newly built commemorative tower whose color can be easily be modified. Further, the disciples realize the truth of the doctrines and while following the practices prescribed therein, they give rise to right views within themselves. Suppose someone then says to them,

"The doctrine of your master is right and the practice in which you are engaged is good. The strife [and discord] you are now engaging in will surely enable you to realize the path of enlightenment and the result of nirvana in the present life.

" If those disciples believe these

words and accept the practice, they would all have the right view, acquiring immeasurable merit. Why is this so? It is because the doctrine is of the nature of ultimate truth.

O Cunda, there may be a case in which a true guiding teacher, having appeared in this world, gives rise to anxiety in the hearts of his disciples, or there may also be a case in which a true guiding teacher, having appeared in this world, does not give rise to anxiety in the hearts of his disciples. How could a qualified guiding teacher, having appeared in this world, give rise to anxiety in the hearts of his disciples? O Cunda, when such a master initially appears in the world soon after his realization of the path, though his doctrine may be well endowed with the purity of his practice of austerity, he may yet take the course of cessation (i.e., passing from the world) before his essential method of realizing ultimate truth has circulated enough in the world. Consequently his disciples, who have not yet sufficiently mastered the method of practice, are anxious, saying, "Our master initially appeared in this world soon after the 96

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time of his realization of the path. Though his doctrine is well endowed with the purity of his practice of austerity, he may yet swiftly take the course of cessation from this world without sufficiently propagating in the essential method of realizing ultimate truth. Now the master may swiftly take the course of cessation, leaving us unequipped with the method of practice.

" This is called "the anxiety of the disciples when their guiding teacher has appeared in this world.

"

What is [then] the case of "the non-anxiety of the disciples" when their guiding teacher has appeared in this world? Suppose a [qualified] guiding teacher appears in this world, with a doctrine well endowed with the purity of the practice of austerity. When the essential method of realizing ultimate truth has been circulated widely in the world, then even if their master were then to reach the end of his life, his disciples will already have sufficiently mastered the method of practice. This [naturally] reduces their anxiety and they say,

"It has been a long time since our

guiding master initially appeared in this world; since his doctrine was well endowed with the purity of the practice of austerity, his essential method of realizing ultimate truth has also been circulated widely in this world. Even if then he takes the course of cessation, he has already helped his disciples master the method of realizing ultimate truth. " In

this way, O Cunda, the disciples have no anxiety about whether their guiding master has appeared in this world.

The Buddha said to Cunda:

There is a set of criteria on the basis of which the practice of austerity is regarded to be complete. Suppose a [qualified] guiding master has appeared in this world only very recently and his name and reputation have not yet widely circulated in society. This is called the the master's "nonfulfillment of the criterion of the practice of austerity. " O Cunda,

[suppose] a qualified guiding master has been in the world for a long time since he initially undertook renunciation, and his name and reputation have circulated widely in human society. This is called the master's "fulfillment of the criterion of the practice of austerity. "

O Cunda, [suppose] a [qualified] guiding master has been in this world for a long time since he undertook his renunciation, and his name 97

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and reputation have circulated widely in human society. Many of his male disciples (bhikṣus), however, have not yet sufficiently received his instruction, nor have they been fully endowed with the practice of austerity, nor have they reached the goal of safety and peace, nor have they benefited themselves with the merits thereof, nor have they received the sanction for doctrinal proficiency, nor have they been permitted to propagate the doctrine, nor are they yet able to settle religious disputes whenever they arise, as required by the proper rules, nor are they able to acquire and demonstrate supernormal powers. This is called the master's "nonfulfillment of the criterion of the practice of austerity. "

O Cunda, [suppose] a qualified guiding master has been in this world for a long time since he undertook renunciation. Hence, his name and reputation have been well circulated far widely in human society. Accordingly, all of his disciples have received his full instruction, and they are sufficiently endowed with the practice of austerity, they have reached the abode of safety and peace, they have benefited themselves with the merits thereof, they have been granted the sanction for doctrinal proficiency, they are permitted to propagate the doctrine, and they are capable of settling religious disputes whenever they arise, as required by proper rules, and they can demonstrate their acquisition of supernormal powers. This is called the master's "fulfillment of the criterion of the practice of austerity. "

O Cunda, [suppose] a [qualified] guiding master has been in this world for a long time since he undertook renunciation, and his name and reputation have circulated far widely in human society. Many of his female disciples (bhikṣuṇīs), however, have not sufficiently received his instruction, nor have they fully been endowed with the practice of austerity, nor have they reached the abode of safety and peace, nor have they benefited themselves with the merits thereof, nor have they received the sanction for doctrinal proficiency, nor are they permitted to propagate the doctrine, nor are they yet able to settle religious disputes whenever they arise, as required by proper rules, nor are they able to acquire and demonstrate supernormal powers. This is called the master's "nonfulfillment of the criterion of the practice of austerity. "

O Cunda, [suppose] a qualified guiding master has been in this world for a long time since he undertook renunciation and his name 98

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and reputation have circulated far widely in human society. Accordingly, all of his female disciples (bhikṣuṇīs) have received his full instruction, they are sufficiently endowed with the practice of austerity, they have reached the abode of safety and peace and benefited themselves with the merits thereof, they have been granted the sanction for doctrinal proficiency, they are permitted to propagate the doctrine, they are capable of settling religious disputes whenever they arise, as required by proper rules, and to demonstrate their acquisition of supernormal powers. This is called the master's "fulfillment of the criterion of the practice of austerity. "

O Cunda, whether a qualified guiding master has fulfilled the criterion of the practice of austerity can also be determined by reference to his lay disciples, male and female, as to how widely and efficiently they have accomplished the practice of austerity, and so forth, up to how widely and efficiently they are able to demonstrate their acquisition of supernormal powers.

O Cunda, [suppose] a [qualified] guiding master has neither been in this world, nor are his name and reputation, his material support, or his detractions known widely in human society. This is called the master's "nonfulfillment of the criterion of the practice of austerity. " If, however,

a qualified guiding master has been in this world and is endowed with name and reputation [that are widely circulated in society], and he enjoys full material support with no lack and is free from any detraction against him, he is regarded as having "fulfilled the criterion of the practice of austerity. "

Again, suppose that a qualified guiding master has been in this world and is endowed with name and reputation [widely circulated in society] and enjoys full material support with no lack. If, however, his disciples have not been endowed with their names and reputations or with full material support, this is also called the master's "nonfulfillment of the criterion of the practice of austerity.

" If a qualified guiding master has

been in this world and is endowed with name and reputation [widely circulated in society] and receives full material support with no lack, and also if the names and reputations of his disciples have [widely circulated in society], they receive full material support with no lack, and they are free from any detraction against them, this is called the master's 99

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"fulfillment of the criterion of the practice of austerity. " Whether or not

the qualified guiding master fulfills the criterion of the practice of austerity can also be determined by reference to his female disciples in similar terms. O Cunda, it has been a long time since I undertook my renunciation. My name and reputation have widely circulated in society. My disciples have already been given instruction and training; they have reached the goal of safety and peace (i.e., enlightenment and quiescence) and benefited themselves with merits thereof; they have been granted my sanction for doctrinal proficiency and are permitted to propagate the doctrine; they are capable of settling religious disputes as they arise, as required by proper rules, and they are able to demonstrate their acquisition of supernormal powers. My female disciples as well as both male and female lay disciples have also equally accomplished similar fulfillments as have my male disciples. O Cunda, in these ways, I have successfully propagated the practice of austerity far widely in human society, and so forth, up to my demonstration of acquisition of supernormal powers. O Cunda, there is no other guiding master in this world who is as greatly renowned in name and reputation as well as in enjoying material support, as myself, the Tathāgata, Arhat, Perfectly Enlightened One. O Cunda, I can find no other religious order in this world that has been so fully renowned in name and reputation and has received such material support as my order.

O Cunda, if you wish to explain [the success of my religion] (i.e. the practice of austerity) correctly, you should speak of the fact that "seeing does not see.

" What does it mean to say that seeing does not see? It means that every [successful] practice of austerity is endowed with purity, and this is proclaimed and manifested. This is called "seeing does not see.

"

Thereupon, the World-honored One said to the assembly of bhikṣus: [The philosopher] Udraka Rāmaputra taught his followers the following theory: "Seeing does not see.

" What did he mean by saying this? He

explained it by means of an analogy, for instance,

"Seeing a sword, one

perceives its blade but does not perceive the edge of that blade. " O

bhikṣus, the philosopher used that analogy to explain the meaning [of 100

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"seeing does not see"] in reference to an ordinary person, who is unable to perceive the edge of the blade. O Cunda, if you wish to describe the matter correctly, you should refer to the real meaning of the fact that seeing itself does not see. What does this mean? Every practice of austerity is endowed with purity and is proclaimed and manifested. This is that which one does not see. O Cunda, the continual [momentary] phenomena of each practice of austerity can be known if one does not let his attention rest on each fleeting moment. On the other hand, if one tries to rest one's attention on each moment, one cannot know the continuous phenomena of the practice of austerity as successful, even though one is endowed [with its successful continuity]. O Cunda, of all the phenomena of religion, the practice of austerity is the ultimate taste, like the taste of ghee that is highest among all the milk products. The World-honored One then said to the bhikṣus:

I have realized the ultimate experience in the following sets of disciplines, namely, the four kinds of application of mental awareness, the four kinds of supernormal powers, the four kinds of strenuous effort, the four kinds of meditative absorption, the five kinds of spiritual faculties, the five kinds of spiritual power, the seven auxiliary disciplines of enlightenment, and the eightfold noble path. All of you should be in harmonious unity and not allow disputes to arise, because you have been taught by the same teacher and also because you are the members of the same order, just as water and milk [easily mix together and become one]. Within the Tathāgata's religion you may realize the state of ultimate well-being through reliance on oneself, like a candle, and [you will eventually] realize the goal.

Suppose a bhikṣugives an exhortation on some doctrine, and someone [among the audience] objects,

"Such-and-such passage explained by

So-and-so is neither correct, nor is the meaning thus rendered right. "

Having faced this kind of charge, the bhikṣu[this challenged] should not respond either by accepting the charge as right or by rejecting it as wrong. Rather, he should say to the other bhikṣu,

"Dear colleague, what

do you think? My statement is like this, while yours is like that. The meaning I rendered in my statement is like this, while the meaning you 101

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rendered in your statement is like that. Which one, do you think, is superior and which is inferior?" The other bhikṣuthen may respond, "My

statement is like this, and the meaning rendered is like that, whereas your statement is like that, and the meaning rendered is like this. Your statement seems to be superior and the meaning [thus rendered] is also superior.

" Having said this, however, that bhikṣushould say, "Neither

of our statements or of our meanings should be decided as wrong or right [immediately]. Let us clarify the matter together so as to determine whether my statement and meaning should be warned against, or receive reprimand, or be condemned to abandonment.

" In this way, all of you

should maintain harmonious unity and not give rise to disputes, because you have been taught by the same teacher and also because you are members of the same order [in which you are harmoniously mixed] just like water and milk. Within the Tathāgata's religion you may realize the state of ultimate well-being through reliance on oneself, like a candle, and [you will eventually] realize the goal.

Suppose a bhikṣugives an exhortation on some doctrine, and someone [among the audience] speaks out as follows,

"Such-and-such passage

spoken by So-and-so is not correct, although the meaning thus rendered is right.

" Having faced this kind of charge, the former bhikṣushould not respond either by accepting the charge as right or rejecting it as wrong. Rather he should say to the bhikṣu[who challenged him], "Dear colleague,

what do you think? My statement is like this, while yours is like that. Which one, do you think, is right and which is wrong?" The bhikṣuthen may respond,

"My statement is like this, while yours is like that. Your statement seems to be superior.

" Having said this, the bhikṣumay continue,

"Neither of our statements should be decided as wrong or right [immediately]. Let us clarify the matter together so as to determine whether my passage is to be warned against, receive a reprimand, or condemned to abandonment.

" In this way, you should maintain harmonious unity and not give rise of disputes, because you have been taught by the same teacher and also because you are the members of the same order [and mix together harmoniously,] like water and milk. Within the Tathāgata's religion you may realize the state of ultimate well-being through reliance on oneself, like a candle, and [you will eventually] realize the goal. 102

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Suppose a bhikṣugives an exhortation on some doctrine, and someone [among the audience] speaks out as follows,

"Although such-and-such

passage explained by So-and-so is correct, the meaning rendered is wrong.

" Having faced this kind of charge, the bhikṣu[thus challenged] should respond neither by accepting the charge as right nor rejecting it as wrong. Rather, he should say to the otherbhikṣu, "Dear colleague,

what do you think? The meaning rendered [by my statement] is like this, while yours is like that. Which one is right and which is wrong?" That bhikṣu may then respond,

"The meaning rendered in my statement is

like this, while yours is like that. Your meaning seems to be superior. "

Having said this, the bhikṣumay continue,

"Neither of these meanings

should be decided as right or wrong [immediately], however. Let us clarify the matter together so as to determine whether the meaning I rendered should be warned against, reprimanded, or condemned to abandonment. "

In this way, you should maintain harmonious unity and not give rise to disputes, because you have been taught by the same teacher and also because you are the members of the same order, [blending togther are easily as] water and milk. Within the Tathāgata's religion you may realize the state of ultimate well-being through the reliance on oneself, like a candle, and [you will eventually] realize the goal. Suppose a bhikṣugives an exhortation on some doctrine, and someone [among the audience] speaks out as follows,

"Such-and-such passage

explained by So-and-so is correct, and the meaning rendered is also right.

"The bhikṣu, having listened to these words, cannot say anything is wrong but should instead praise the otherbhikṣu, "What you have

said is right.

" Because of these reasons, every bhikṣushould have direct experience with the twelve categories of scriptures and spread these scriptures widely. The twelve categories are (1) the sacred discourses in prose (sūtra), (2) the sacred discourses in prose and verse (geya), (3) the doctrines and destinies of religious fulfillment (vyākaraṇa), (4) the literature in verse (gāthā), (5) the Buddha's solemn and joyous utterances in prose and verse (udāna), (6) the doctrinal and Vinaya discourses as to motives and occasions (nidāna), (7) stories of past lives and experiences as a bodhisattva (jātaka), (8) stories of past events (avadāna), (9) extensive doctrinal studies (vaipulya), (10) descriptions of supernormal 103

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events and mysteries (adbhuta dharma), (11) moral instructions consisting of heroic stories and moral retributions (itivṛttaka), and (12) detailed and extensive expositions and interpretations (upadeśa). Every bhikṣu should uphold his experience well with these [twelve] categories of scriptures, evaluate their meanings in observation, and spread the scriptures as widely as possible. O bhikṣus, the robe that I set forth as the norm, whether it is [made from rags] picked up in cemetery mounds or donated by wealthy householders or obtained from ordinary households, should be sufficient if it can protect one's body from cold and heat as well as from mosquitoes and gadflies, covering the four major parts of the body. O bhikṣus, the food that I set forth as the norm, whether it is obtained from almsrounds or provided by lay householders, should be sufficient if it satisfies one's need. Because there is a danger of death when physical affliction and various kinds of illness develop, one should receive as much food as is needed. O bhikṣus, the abode that I set forth as the norm should be either under a shady tree, in an outdoor corridor, in a room, in a house, in a rock cave, or in various kinds of residences. Whatever abode it may be, if it can protect one from cold and heat, wind and rain, mosquitoes and gadflies, and also insofar as it provides a secluded resting place, that is sufficient. O bhikṣus, the medicine I set forth as the norm is made of either urine or excrement, and butter, oil, molasses, and sugar, in order to satisfy one's need. Because there is a danger of death when physical affliction and various kinds of illness develop, one should receive as much medicine as is needed.

The Buddha said:

Suppose that a heretic brāhmaṇapractitioner comes to accuse you, saying,

"The śramaṇas, sons of the Śākyas, enjoy various self-enjoyments. " If such words are spoken, you should reply to him, "You should

not utter such words. If the śramaṇas, sons of the Śākyas, engage in various self-enjoyments, the reason is that there is a kind of enjoyment the Tathāgata reprimands, while there is also another kind of enjoyment that the Tathāgata praises.

" The heretic brāhmaṇamay then ask,

"What kind

of self-enjoyment is found blameworthy by the Tathāgata?" When this 104

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is asked, you should reply,

"The qualities that the five kinds of desire

respectively obtain (pañca-kāma-guṇa) are endearing and enjoyable and [so they] become objects of human attachment. What are these five qualities? The visual faculty discerns forms, which, being endearing and enjoyable, become an object of attachment. [In like manner,] the auditory faculty discerns sounds, the olfactory faculty discerns smells, the gustatory faculty discerns tastes, and the tactile faculty discerns physical touch. Because these are endearing and enjoyable, they become objects of attachment. Furthermore, the indirect causes of the five desires give rise to delight and happiness, which the Tathāgata, Arhat, Perfectly Enlightened One condemns. Furthermore, it is like the case of a person who deliberately kills other sentient beings to obtain happiness. The desire to kill, taking a life, is what the Tathāgata, Arhat, Perfectly Enlightened One condemns. Again, it is like the case of someone who deliberately steals others' prperty, in order to obtain happiness. The desire to steal is what the Tathāgata, Arhat, Perfectly Enlightened One condemns. Again, it is like the case of someone who deliberately violates the practice of austerity in order to obtain happiness. The desire to commit sexual misconduct is what the Tathāgata, Arhat, Perfectly Enlightened One condemns. Again, it is like the case of someone who deliberately speaks falsehoods in order to obtain happiness. The desire to lie is what the Tathāgata, Arhat, Perfectly Enlightened One condemns. Again, it is like the case of someone who deliberately spends his wealth on drinking, and so on, as he wishes, in order to obtain happiness. The desire to [spend one's wealth] on drinking and so on is what the Tathāgata, Arhat, Perfectly Enlightened One condemns. Again, it is like the case of someone who deliberately engages in heretical practices of self-mortification (ascetic practice) in order to obtain happiness. The desire to engage in heretical practices of self-mortification is what the Tathāgata, Arhat, Perfectly Enlightened One condemns. "

O bhikṣus, I condemn the five kinds of sensation fulfilled by the five kinds of desire. These are the objects of human attachment. What are these five? The visual faculty discerns forms, which, being endearing and enjoyable, become an object of attachment. [In like manner,] the auditory faculty discerns sounds, the olfactory faculty discerns smells, 105

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the gustatory faculty discerns tastes, and the tactile faculty discerns physical touch. As these are endearing, they become objects of human attachment. Though these are the kinds of happiness [sought by ordinary people], the śramaṇas, sons of the Śākyas, do not regard them as [real] happiness. It is just like a person who deliberately kills other sentient beings in order to obtain happiness. This is not the kind of happiness [sought by] śramaṇas, sons of the Śākyas. Again, it is just like someone who deliberately steals others' things in order to obtain happiness. This is not the kind of happiness [sought by] śramaṇas, sons of the Śākyas. Again, it is just like someone who deliberately violates the practice of austerity in order to obtain happiness. This is not the kind of happiness [sought by] śramaṇas, sons of the Śākyas. Again, it is just like someone who deliberately speaks falsehoods in order to obtain happiness. This is not the kind of happiness [soiught by] the śramaṇas, sons of the Śākyas. Again, it is just like someone who deliberately spends his wealth on drinking, and so on. as he desires. This is not the kind of happiness [sought by] śramaṇas, sons of the Śākyas. Again, it is just like someone who deliberately engages in heretical practices of self-mortification. This is not what the Tathāgata taught as right practice. It is not the kind of happiness [sought by] śramaṇas, sons of the Śākyas. Again, some heretic brāhmaṇapractitioners may ask,

"What kind of

self-enjoyment is praised by the śramaṇaGautama?" O bhikṣus, if you are asked such a question, you should reply,

"Dear friends, the qualities

(i.e., sensations) obtained by the five kinds of desire are endearing and enjoyable, and [are therefore likely to] become objects of human attachment. What are these five? The visual faculty discerns forms, and so forth, up to the tactile faculty which discerns physical touch, through which respective sensations are cherished and enjoyed, and become objects of attachment. Dear friend, these kinds of happiness, which arise from the five kinds of desire as direct cause and their respective objects as indirect cause, should be eradicated as quickly as possible. It is just like someone who deliberately kills other sentient beings in order to obtain happiness. If there is this kind of happiness, one should eradicate it immediately. Again, it is just like someone who deliberately steals others' things in order to obtain happiness. If there is this kind of happiness, 106

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one should eradicate it immediately. Again, it is just like someone who deliberately violates the practice of austerity in order to obtain happiness. If there be this kind of happiness, one should eradicate it immediately. Again, it is just like someone who deliberately speaks falsehoods in order to obtain happiness. If there is that kind of happiness, one should eradicate it immediately. Again, it is just like someone who deliberately spends his wealth on drinking and so on, as he desires, in order to obtain happiness. If there is this kind of happiness, one should eradicate it immediately. Again, it is just like someone who deliberately engages in heretical practices of self-mortification in order to obtain happiness. If there is this kind of happiness, one should eradicate it immediately. Furthermore, it is just like someone who, distancing himself from avarice and from other evil defilements, realizes the first meditative state of absorption in which there is an awareness of an object and an act of examining, while the sense of joy and bliss increase through removal of the cause of birth (i.e., reaching the supramundane realm). This kind of happiness is what the Buddha praises. Again, it is just like someone who, eliminating the awareness of an object and the subjective act of examination, with increasing tranquility or self-confidence, continually applying mental concentration, enters the second meditative state of absorption in which there is neither the awareness of an object nor a subjective act, but the sense of joy and bliss predominate in the arising state of concentration. This kind of happiness is what the Buddha praises. Again it is just like someone who, with the fading away of the sense of joy but dwelling in the sense of equanimity, fully aware of subtler bliss, reaches the third meditative state of absorption in which he experiences the mindfulness, equanimity, and bliss that are sought by the wise and holy practitioner. This kind of happiness is what the Buddha praises. Again, it is just like someone who, having transcended both pain and pleasure and removed sorrow and joy, realizes the fourth meditative state of absorption in which there is neither pain nor pleasure but an increase of the state of equanimity that consolidates pure and genuine mindfulness. This kind of happiness is what the Buddha praises. If any heretic brāhmaṇapractitioners should ask,

"How many meritorious effects do you seek to realize in this kind of happiness?" , you

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should reply,

"This kind of happiness is comprised of seven meritorious effects. What are these seven? One realizes direct experience of the ultimate path in the present life; if defilement obstructs him from realizing it, he may realize it at the time of his death. If he is again obstructed from it at the time of death, he may eradicate the five kinds of defilement21that bind sentient beings to the lower realm of desire, or he may realize one of the five kinds of final nirvana without returning to this world: first, an anāgāmin(nonreturner) who passes away in the middle of his term of life in some particular heaven; second, an anāgāminwho passes away from the realm of desire (kāmadhātu) and is reborn in the realm of form (rūpadhātu) and enters nirvana from there; third, an anāgāminwho enters nirvana after proper mental preparation; fourth, an anāgāminwho enters nirvana without any mental preparation; and fifth, an anāgāminwho is born in the highest Akaniṣṭha Heaven (i.e., ārūpya dhātu,formless realm) and enters nirvana from there. Dear friends, these are the seven meritorious effects of the foregoing kinds of happiness.

Suppose a bhikṣuis still engaged in the practice of moral discipline, seeking the higher goal of safety and peace, but is unable to eradicate the five kinds of moral and spiritual hindrances: (1) sexual desire, (2) malice, (3) sloth and drowsiness, (4) agitation and worry, and (5) doubt. If a bhikṣuis still engaged in the practice of moral discipline, seeking the higher goal of safety and peace, but is unable to eradicate the five kinds of moral and spiritual hindrances, unable to exert himself in the four kinds of mental awareness, and unable to exert himself in the practice of the seven auxiliary disciplines of enlightenment, he would in no way be in the position to seek clear insight in order to strengthen the possibility of realizing that state that is beyond human conditions and that of saintly transcendent knowledge. Dear friends, only when a bhikṣuwho is practicing moral discipline, seeking the higher goal of safety and peace, is able to eradicate the five kinds of moral and spiritual hindrances, to exert himself in the four kinds of mental awareness, and to exert himself in the practice of seven auxiliary disciplines of enlightenment, will he then be in the position to seek clear insight in order to strengthen the possibility of realizing the state that is beyond human conditions and of that of saintly transcendent knowledge.

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Dear friends, when a bhikṣurealizes the state of an arhat by eradicating all defilements, he has accomplished what should be accomplished in life, thus lightening his burden. From this he acquires meritorious benefit for himself, puts an end to various existential fetters, attains liberation through right knowledge, and never falls into the nine kinds of wrong conduct. What are these nine kinds [of wrong conduct]? They are (1) taking life (killing), (2) taking what is not given (stealing), (3) breaking the practice of austerity, (4) speaking falsehoods, (5) forsaking the path, (6) following [the dictates of desire, (7) following [the dictates of] anger, (8) following [the dictates of] fear, and (9) following [the dictates] of delusion. Dear friends, this is called the resulting state of the arhat in which, having eradicated all defilements, he accomplishes what should be accomplished in life, thus lightening his burden; from this he acquires meritorious benefit for himself, puts an end to various existential fetters, attains liberation through right knowledge, and distances himself from the nine kinds of wrong conduct.

Again, some heretic brāhmaṇas criticize Buddhists, saying, "The

śramaṇas, sons of the Śākyas, uphold a doctrine that says impermanent things exist.

" You should reply,

"Dear friends, you should not make this

kind of critical comment against us. Why do you think that the śramaṇas, sons of the Śākyas, uphold the theory that there exist noneternal things? The truth thus held by the śramaṇas, sons of the Śākyas, however, is itself eternal, immovable, and immutable, just like the threshold of a gate is immovable and immutable, [though passersby may come and go through it]. In like manner, the truth [about the way in which impermanent things exist in continuity] held by the śramaṇas, sons of the Śākyas, is eternal and immovable.

Again, some heretic brāhmaṇas criticize Buddhists, saying, "The

śramaṇaGautama knows all past events but he does not know future events.

" Since heretic brāhmaṇas presuppose a different notion of knowledge as well as a different notion of transcendent insight, their words of criticism [on Buddhist teachings] are baseless. Past events, which are directly seen before his eyes, would never have escaped from the Tathāgata's supernormal power of vision. As for the future, he gives rise to the knowledge born of enlightenment. If events that took place in the 75c

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II past were neither real nor productive of delight and happiness, and therefore not beneficial to anyone, the Buddha does not record [such events]. Again, even if they were real, [if those past events] were not productive of delight and happiness and not beneficial to anyone, the Buddha does not record them. Again, if those events were real and productive of delight and happiness, but were still not beneficial to anyone, the Buddha does not record them. If, however, [those past events] were real, productive of delight and happiness, and also beneficial to all, the Tathāgata has cognizance of them all and subsequently recalls them. In the case of events that take place in the present as well as in the future, the Tathāgata's supernormal power should be regarded equally, as before. In the past, present, and future the Tathāgata's words will never be false, regardless whether they are spoken on proper occasions, are about practical and factual matters, or about useful matters, or on doctrine, or about the disciplines.

The Buddha initially realized supreme enlightenment during the first third of the night, and [that experience] remained with him throughout his life, until the latter third of the night [on which he entered pari nir vāṇa]. Throughout the period between these two nights, whatever speech the Buddha made is, without exception, true as to how things really are. Thus he is called the Tathāgata. Moreover, the Tathāgata's speech is factual, and facts are like the Buddha's speech. Thus he is called the Tathāgata. What does the title "Perfectly Enlightened One" mean? The Buddha perfectly knows all the contents of his insight, his cessation, and his enlightenment. Thus he is called "perfectly enlightened. "

Again, some heretic brāhmaṇas assert a theory that "the world exists eternally is alone true, while the rest is false.

" Other heretics assert

another theory that "the world exists temporarily is alone true, while the rest is false.

" Again, a third theory asserts that "the world both eternally exists and temporarily exists is alone true, while the rest is false. " Again,

a fourth theory asserts that "the world neither eternally exists nor temporarily exists is alone true, while the rest is false. " Again, a fifth theory

that asserts that "this world has its limit [in time and space] is alone true, while the rest is false.

" Again, a sixth theory asserts that "this world has no limit [in time and space] is alone true, while the rest is false. " Again,

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a seventh theory asserts that "this world has both limit and no limit is alone true, while the rest is false.

" Again, an eighth theory asserts that

"this world has neither limit nor no limit is alone true, while the rest is false.

" Again, a ninth theory asserts that that "having both this life and this body is alone real, while the rest is false.

" Again a tenth theory

asserts that "having neither a life nor a body is alone real, while the rest is false.

" Again, an eleventh theory asserts that "having both a different life and a different body is alone real, while the rest is false. " Again, a

twelfth theory asserts that "having neither a different life nor a different body is alone real, while the rest is false. Again, a thirteenth theory asserts that "the Tathāgata has an end [to his existence] is alone true, while the rest is false.

" Again, a fourteenth theory asserts that "the Tathāgata has no end [to his existence] is alone true, while the rest is false. "

Again, a fifteenth theory asserts that "the Tathāgata has both an end to his existence and no end to his existence is alone true, while the rest is false.

" Again, a sixteenth theory asserts that "the Tathāgata has neither an end to his existence nor no end to his existence is alone true, while the rest is false.

" The foregoing are called the basic [alternative] theories concerning past (i.e., original) existence. I have recorded for your sake [these] theories that assert "this world is eternal, " and so on, up to the

[last] theory that asserts "the Tathāgata has neither an end to his existence nor no end to his existence.

" The foregoing are all wrong views (mithyādṛṣṭi) concerning the basic theories of future existence. I have recorded them for your sake.

I shall also record the [views] concerned with the basic theories of future existence. What is the theory of future existence? I will record the following possibilities. A first theory asserts that "the self consists of materiality and has an end according to [one's] thought (i.e., consciousness) is alone true, while the rest is false. " In like manner, a second

theory asserts that "the self consists of immateriality and has an end according to one's thought"; a third theory asserts that "the self consists of both materiality and immateriality and has an end according to one's thought"; a fourth theory asserts that "the self consists neither of materiality nor immateriality and has an end according to one's thought"; a fifth theory asserts that "the self['s existence] has a limit [in space and 111

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II time]"; a sixth theory asserts that "the self has no limit [in time and space]'; a seventh theory asserts that "the self has both limit and no limit"; an eighth theory asserts that "the self has neither a limit nor no limit and has an end according to one's thought"; a ninth theory asserts that "the self has no happiness and has an end according to one's thought"; a tenth theory asserts that "the self has both happiness and suffering and has an end according to one's thought"; an eleventh theory asserts that "the self has neither suffering nor happiness and has an end according to one's thought"; a twelfth theory asserts that "the self consists of a single thought and has an end according to one's thought"; a thirteenth theory asserts that "the self consists of multiple thoughts and has an end according to one's thought"; a fourteenth theory asserts that "the self consists of a few thoughts and has an end according to one's thought"; a fifteenth theory asserts that "the self consists of an infinite number of thoughts and has an end according to one's thought is alone true, while the rest is false.

" These are called the basic theories of wrong views concerning future existence. I have recorded them for your sake. Again, some śramaṇas and brāhmaṇas may raise the following theories and views, [which assert that] "this world eternally exists is alone true, while the rest is false,

" and so forth, up to the [last] theory, which

asserts that "the self is consists of an immeasurable number of thoughts is alone true, while the rest is false.

" Again,

"such-and-such theories,

such-and-such views, are alone true, while the rest is false. "

You should answer,

"You have certainly raised this theory, but why

should this theory asert that 'the world eternally exists is alone true, while the rest is false'? This kind of theoretical statement is not accepted by the Buddha. Why? Because all of these theories and views [in which respective theories are formulated] is comprised of some fetter of attachment. From examining the foregoing theories, I infer that there is no one among all the śramaṇas and brāhmaṇas who can equal my theory and view. How could there be anyone equal to myself, especially because they overemphasize their respective theories over those of others? These varieties of wrong views concerning the self are merely [empty] speech, and there is none about which both parties can discuss. This refutation 112

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equally applies to all the other theories, up to the one that asserts that the self consists of an immeasurable number of thoughts. Again, some śramaṇas and brāhmaṇas uphold a theory that this world is created by itself. Again, other śramaṇas and brāhmaṇas uphold another theory that this world is created by [something] other [than itself]. Again, a third group asserts that this world is created by both itself and by others. Again, a fourth group may assert that the world is created neither by itself nor by others, but [came into being] suddenly, [without cause]. [You should know that the very existence of] these śramaṇas and brāhmaṇas who uphold the theory that the world is created by itself, however, are [ultimately] based on the causality of the contact of the sense faculties with their respective objects. [Therefore,] no one can explain the origin of the world in a theory without including the causality of sense contact. Why is this so? Because the six sense faculties establish contact with their respective objects by way of the physical body. On the basis of this contact (sparśa), there arises sensation; on the basis of sensation (vedanā), there arises craving; on the basis of craving (tṛṣṇā), there arises grasping; on the basis of grasping (upādana), there arises the will to becoming; on the basis of the will to becoming (bhava), there arises birth; on the basis of birth (jāti), there arises old age and death (jarāmaraṇa), and the mass of great troubles, such as sorrow, lamentation, suffering, and affliction. If there are no six sense faculties, contact cannot arise; if there is no contact, sensation cannnot arise; if there is no sensation, craving cannot arise; if there is no craving, grasping cannot arise; if there is no grasping, the will to becoming cannot arise; if there is no will to becoming, birth cannot arise; if there is no birth, old age and death, as well as the mass of great troubles, such as sorrow, lamentation, suffering, and affliction, cannot arise. In order to refute the remaining three alternative theories, you may apply this same [principle of] causality (i.e., dependent origination), because when there is contact of the senses and [their] objects, existence arises; when there is no such contact, existence cannot arise. The Buddha said to the bhikṣus:

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II If you wish to terminate these wrong views you should rely on the four kinds of application of mental awareness, especially by applying them in three ways of practice. How should a bhikṣuterminate these wrong views through reliance on the four kinds of mental awareness, especially by applying them in three ways? First, when a bhikṣuobserves his inner body (inner senses) in concentration he should make effort without slackening, being mindful of his observations to keep them in memory, thereby removing worldly desires and anxiety; second, while observing his outer body (outer senses) he should make effort without slackening, being mindful of his observations to keep them in memory, thereby removing worldly desires and anxiety; third, while observing both inner and outer body he should make effort without slackening, being mindful of his observations to keep them in memory, thereby removing worldly desires and anxiety. These three forms of practice also apply to the observation of one's sensations, the observation of one's mind (intellect), and the observation of one's psychophysical elements.

There are eight different states of liberation that result from these practices. What are these eight? First, the liberation realized when one, with an ideation of internal form, perceives external forms; second, the liberation realized when one, without any ideation of internal form, perceives external forms; third, the liberation ealized when one has thus terminated all defilements; fourth, the liberation realized when one, having transcended all ideations of form and annihilated sensory reaction, abides in the first formless state of concentration, the realm of infinite space; fifth, the liberation realized when one, having transcended the realm of infinite space, abides in the realm of infinite consciousness; sixth, the liberation realized when one, having transcended the previous realm, abides in the realm of nothingness or nonutility; seventh, the liberation realized when one, having transcended the previous realm, abides in the realm of neither ideation nor nonideation; and eighth, the liberation realized when one, having transcended the previous realm, abides in the final state of cessation, having transcended both senses and ideation, which is equivalent to the third saintly state of anāgāmin. At that time Ānanda was [standing behind] the World-honored One, fanning him. [When the Buddha's exhortation was over,] Ānanda at once 114

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rearranged his outer robe to expose his right shoulder and, kneeling with his right knee on the ground and both palms joined together, he said to the Buddha:

It is wonderful, World-honored One, this doctrine [you have] exhorted is endowed with foremost purity and subtlety. What title should be given to this exhortation and how should it be received and carried out, sir? The Buddha replied to Ānanda,

"This sutra can be called "Purity" and you should retain it without any admixture (lit., "in a pure manner").

"

Having thus listened to the Buddha's exhortation, Ānanda was delighted, respectfully received it, and carried it out as taught by the Buddha. [End of Sutra 17: Purity]

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Sutra 18

Happiness Caused by Oneself

(Dīgha Nikāya28: Sampasādanīya Suttanta)

Thus have I heard. At one time, the Buddha was staying in the town of Nālandā in the Pāvārika's Mango Forest accompanied by one thousand two hundred and fifty disciples. The venerable elder Śāriputra, engaged in meditation in a secluded place, thought:

My mind has become settled with the knowledge that throughout the past, present, and future there is no śramaṇaor brāhmaṇawhose wisdom, supernormal power, and meritorious virtues can equal those of the Tathāgata, Arhat, Perfectly Enlightened One (samyaksaṃbuddha). Śāriputra then stood up from his meditation and went to see the Worldhonored One. Having honored the Buddha by bowing his forehead to his feet, Śāriputra withdrew to one side and took his seat. He said to the Buddha: A short while ago, when I was engaged in meditation in a secluded place, it came to my mind that throughout the past, present, and future there is no śramaṇaor brāhmaṇawhose wisdom, supernormal power, and meritorious virtues can equal those of the Tathāgata, Arhat, Perfectly Enlightened One.

The Buddha then said to Śāriputra:

Very good, you are able to speak [frankly] of your thought before me, firmly settled with unshakable conviction, and thereby you are able to make the lion's roar like this. Among all the śramaṇas and brāhmaṇas there is no one who can ever match your capacity. What do you think, O Śāriputra? Do you know what thoughts the past buddhas had in their minds, what moral disciplines they practiced, what doctrines they upheld, what transcendent insight they had, what liberation they realized, and in what state of liberation they abided?

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II Śāriputra replied,

"No, sir.

"

[The Buddha continued:]

What do you think, O Śāriputra? Do you know what thoughts the future buddhas will have in their minds, what moral disciplines they will practice, what doctrines they will uphold, what transcendent insight they will have, what liberation they will realize, and in what state of liberation they will abide?

Śāriputra replied,

"No, sir.

"

[The Buddha again continued:]

What do you think, O Śāriputra? Do you know what thoughts the present buddha has in his mind, what moral disciplines he practices, what doctrines he upholds, what transcendent insight he has, what liberation he has realized, and in what state of liberation he abides? Śāriputra replied,

"No, sir.

"

Again, the Buddha said to Śāriputra:

You cannot know what thoughts the past, present, and future buddhas had, has, and will have, respectively, in their minds. On the basis of what reason have you decisively become settled with such a thought in your mind? In reference to what fact have you reached such an unshakable conviction, whereby you are able to make such a lion's roar like that? When all the other śramaṇas and brāhmaṇas hear your announcement, "My mind has become settled with the knowledge that throughout the past, present, and future there is no śramaṇaor brāhmaṇawhose wisdom, supernormal power, and meritorious virtues can equal those of the Tathāgata, Arhat, Perfectly Enlightened One, " they will not believe your words.

Śāriputra said to the Buddha:

Although I am unable to know what thoughts the past, present, and future buddhas had, has and will have in their minds, I know the general characteristics of the Buddha. The Tathāgata has taught me the Dharma of profundity and vastness that is concerned with good and bad, with [the workings] of causality and its absence, illumination [with insight] and 118

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its absence, [ignorance], and I know that the Tathāgata's exhortation is profound and vast. Having listened to the discourse, I have known each subject of the contents and have thoroughly investigated them all. I believe in the Tathāgata, Arhat, Perfectly Enlightened One; I believe that the Dharma exhorted by the Tathāgata is thoroughly analyzable; and that the Tathāgata has [truly] realized cessation of the multitude of sufferings. These are the highest truths among all good doctrines. The knowledge and insight inparted by the World-honored One are comprehensive, and his supernormal powers are all-inclusive. Therefore, among all the śramaṇas and brāhmaṇas of this world, there is none who can ever equal the World-honored One. How could any of them ever so ignominiously wish to be superior to the World-honored One? Again, there is another superior quality of the exhortation of the World-honored One, namely, revealing the disciplines. These disciplines constitute (1) the four kinds of application of mental awareness, (2) the four kinds of strenuous effort, (3) the four kinds of supernormal powers, (4) the four kinds of meditative absorption, (5) the five kinds of spiritual faculties, (6) the five kinds of spiritual power, (7) the seven auxiliary disciplines of enlightenment, and (8) the eightfold noble path. These are called the highest methods of practice. The World-honored One's knowledge and insight are comprehensive and his supernormal powers are allinclusive. Therefore, among all the śramaṇas and brāhmaṇas of this world there is none who can equal the World-honored One. How much less could any of them ever so ignominiously wish to be superior to the World-honored One?

Again, there is another superior quality of World-honored One's exhortation, namely, revealing the cognitive bases (āyatanas). The epistemic bases mean the eyes and forms, the ears and sounds, the nose and smells, the tongue and tastes, the body and tactile sensation, and the intellect and elements. The Tathāgatas, Arhats, Perfectly Enlightened Ones of the past equally made these epistemic bases known, namely, the visual faculty and objective forms, and so on, up to the intellectual faculty and objective elements. The Tathāgatas, Arhats, Perfectly Enlightened Ones of the future too will be obliged to equally make these epistemic bases known, namely, the visual faculty and objective forms, and 119

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II so on, up to the intellectual faculty and objective elements. The Tathāgata, Arhat, Perfectly Enlightened One of the present time, who is my master, has also equally made these epistemic bases known, namely, the visual faculty and objective forms, and so on, up to the intellectual faculty and objective elements. No one can surpass the Tathāgata in revealing these epistemic bases. His knowledge and insight are comprehensive and his supernormal powers are all-inclusive. Therefore, among all the śramaṇas and brāhmaṇas of this world, there is none who can ever equal the Worldhonored One. How much less could any of them ever so ignominiously wish to be superior to the World-honored One?

Again, there is another superior quality of the World-honored One, 's

exhortation, namely, revealing the way of descending into the mother's womb [at the time of rebirth] with awareness. The descent into the mother's womb comprises four kinds: (1) entering the womb, abiding in it, and coming out of it, all without awareness; (2) entering the womb with awareness, but abiding in it and coming out of it without awareness; (3) entering the womb and abiding in it with awareness, but coming out of it without awareness; and (4) entering the womb, abiding in it, and coming out of it, all with awareness. Of these four, the fourth is the highest, [as in the case of the Tathāgata], unsurpassed by any other being. The World-honored One's knowledge and insight are comprehensive and his supernormal powers are all-inclusive. Therefore, among all the śramaṇas and brāhmaṇas of this world there is none who can equal the World-honored One. How much less could any of them ever so ignominiously wish to be superior to the World-honored One? Again, there is another superior quality of the World-honored One's exhortation, namely, revealing the path of religion [consisting of four motivations]. The śramaṇas and brāhmaṇas enter the state of mental concentration through various methods, and while abiding in that state they apply the seven auxiliary disciplines of enlightenment in practice, starting with the four kinds of mindfulness or mental awareness, according to four motivations: (1) desire for realization, (2) riddance from worldly affairs, (3) cessation of defilements, and (4) deliverance from the samsaric life cycle. In like manner, they strive in the practices of discernment of the psychophysical elements, endeavor, delight, freedom from bodily 120

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and mental disturbance, the practice of concentration, and the mind of equanimity according to the above four motivations. These motivations are [the most effective], unsurpassed [by any other principle]. The Worldhonored One's knowledge and insight are comprehensive and his supernormal powers are all-inclusive. Therefore, among all the śramaṇas and brāhmaṇas of this world, there is none who can equal the World-honored One. How much less could any of them ever so ignominiously wish to be superior to the World-honored One?

Again, there is another superior quality in the World-honored One's exhortation, namely, revealing the process or method of cessation. The process of cessation is of four kinds: (1) gradual realization (intuition) of the cessation of suffering, of which the two factors of gradualness and lingering suffering in the process are inferior; (2) prompt realization of the cessation of suffering, of which only the [lingering] suffering in the process is inferior; (3) gradual realization of the cessation of pleasure, of which only the process of gradualness is inferior; and (4) prompt realization of the cessation of pleasure but without its wider dissemination, of which only the absence of dissemination is inferior. The process of cessation propounded by the present Tathāgata constitutes not only the prompt realization of the cessation of pleasure but also the wider dissemination of this method as far as the supernormal powers exercised by heavenly beings.

Śāriputra said to the Buddha:

The teachings imparted by the World-honored One are of the nature of highest wonder, because even women, who have a lower scale of intelligence, can uphold the teachings, eradicate the evil influences of the defilements, realize the supramundane realm free from such influences, realize the liberation of the mind [free from craving and attachment], the liberation of transcendent insight [free from ignorance], and directly experience the realization thereof in this present life, namely,

"Whoever has exhausted

[the cause of] birth and death, accomplishes the goal of the practice of austerity, completes whatever should be done in life, for whom there will be no more birth after this life.

" This is the highest realization of cessation,

unsurpassable by any other doctrine. The World-honored One's knowledge 121

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II and insight are comprehensive and his supernormal powers are all-inclusive. Therefore, among all the śramaṇas and brāhmaṇas of this world none can ever equal the World-honored One. How much less could any of them ever so ignominiously wish to be superior to the World-honored One? Again, there is another superior quality in the World-honored One's exhortation, namely: discourses [having the nature] of purity. The discourses of purity mean that the World-honored One neither speaks useless and false words, [as can be observed] among the śramaṇas and brāhmaṇas, nor does he seek verbal triumph, nor does he side with any group; whatever he says is gentle, well-timed, and has factual basis. These are the characteristics of the Tathāgata's discourses regarded as pure and genuine and unsurpassable. The World-honored One's knowledge and insight are comprehensive and his supernormal powers are all-inclusive. Therefore, among all the śramaṇas and brāhmaṇas of this world there is none who can ever equal the World-honored One. How much less could any of them ever so ignominiously wish to be superior to the World-honored One?

Again, there is another superior quality of the World-honored One's exhortation, namely, the teaching of the realization of insight. (1) The śramaṇas and brāhmaṇas enter the state of mental concentration through various methods, and while abiding in that state they observe the body from head to toes and vice versa. Inside and outside the skin, they observe the presence of unclean hair on the head as well as on the body, nails, the backs of the hands or insteps of the feet, liver, lungs, intestines, stomach, spleen, kidneys, the five viscera (i.e., heart, lungs, liver, kidneys, stomach), sweat, fat, marrow, brain, excretions and urine, nasal mucus, and tears. As these are all unclean, there is nothing whatsoever to which one may become attached. This is the first stage of realization of insight. (2) The śramaṇas and brāhmaṇas enter the state of mental concentration through various methods, and while abiding in that state, excluding the unclean items of the skin and flesh, they observe exclusively the skeleton and teeth. This is the second stage of the realization of insight. (3) The śramaṇas and brāhmaṇas enter the state of mental concentration through various methods, and while abiding in that state, excluding the unclean items of the skin and flesh as well as the skeleton and teeth, they observe 122

Sutra 18: Happiness Caused by Oneself

exclusively where consciousness abides, thereby determining that consciousness abides in the present life, it abides in the future life, there is no discontinuity of the present life, there is no discontinuity of the future life after, there is no liberation in this present life, and there is no liberation in the future life. This is the third stage of the realization of insight. (4) The śramaṇas and brāhmaṇas enter the state of mental concentration through various methods, and while abiding in that state, excluding the unclean items of the skin and flesh as well as the skeleton and teeth, they observe once again exclusively where consciousness abides, thereby determining that consciousness abides in the future life but not in the present life, there is discontinuity of the present life but no discontinuity of the future life after, there is liberation in the present life but no liberation in the future life. This is the fourth stage of the realization of insight. (5) The śramaṇas and brāhmaṇas enter the state of mental concentration through various methods, and while abiding in that state, excluding thse unclean items of the skin and flesh as well as the skeleton and teeth, they observe for a third time exclusively where consciousness abides, thereby determining that consciousness abides neither in the present life nor in the future life, there is discontinuity of both the present life and the future life, and there is liberation in the present life as well as in the future life. This is the fifth stage of the realization of insight, of which no one can surpass [the Tathāgata's supernormal power]. The World-honored One's knowledge and insight (jñāna-prajñā) are comprehensive and his supernormal powers are all-inclusive. Therefore, among all the śramaṇas and brāhmaṇas of this world, there is none who can ever equal the World-honored One. How much less could any of them ever so ignominiously wish to be superior to the World-honored One? Again, there is another superior quality in the World-honored One's exhortation, namely, imparting [the critically examined] theories of eternalism, which is unsurpassed by any other person. The theories of eternalism are the following three: śramaṇas and brāhmaṇas enter the state of mental concentration through various methods, and while abiding in that state they recollect twenty evolving and devolving cycles of eons, saying,

"The eternal existence of the world is alone true, while the rest is false.

" Why is this so? Because of my recollection I know that there 77c

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II were such evolving and devolving cycles of eons. But I do not know anything about any period beyond that, nor do I know anything about what takes place in the future.

" These śramaṇas and brāhmaṇas proclaim

their ignorance both morning and evening, asserting that "Only the world is eternal is true, while the rest is false.

" This is called the first theory

of eternalism. (2) The śramaṇas and brāhmaṇas enter the state of mental concentration through various methods and, while abiding in that state, they recollect forty evolving and devolving cycles of eons and say, "Only

the eternal existence of the world is true, while the rest is false. Why is this so? Because of my recollection I know that there were such evolving and devolving cycles of eons. I also know all the past evolving and devolving cycles of eons, but I do not know anything about [current] evolving and devolving cycles of eons.

" This theory knows the beginning

of the world but not the period of its ending. These śramaṇas and brāhmaṇas proclaim their ignorance morning and evening, asserting that "Only the world is eternal is true, while the rest is false. " This is called

the second theory of eternalism. (3) The śramaṇas and brāhmaṇas enter into the state of mental concentration through various methods and, while abiding in that state, they recollect eighty evolving and devolving cycles of eons, saying,

"Only the eternal existence of the world is true, while the rest is false. For what reason? Because of my recollection I know that there were such evolving and devolving cycles of eons. I also know whatever past eons of evolving and devolving cycles beyond that as well as whatever future eons of evolving and devolving cycles beyond the present time, without exception.

" These śramaṇas and brāhmaṇas proclaim their

ignorance morning and evening, asserting that "Only the world is eternal is true, while the rest is false.

" This is called the third theory of eternalism.

[The Tathāgata, however, critically examined all these forms of eternalism, [and his knowldege] is unsurpassable by anyone.]

The World-honored One's knowledge and insight are comprehensive and his supernormal powers are all-inclusive. Therefore, among all the śramaṇas and brāhmaṇas of this world there is none who can ever equal the World-honored One. How much less could any of them ever so ignominiously wish to be superior to the World-honored One? 124

Sutra 18: Happiness Caused by Oneself

Again, there is another superior quality of the World-honored One's exhortation, namely, imparting the mind of other persons. The four kinds of mind-reading are (1) some śramaṇas and brāhmaṇas investigate external signs (nimitta) and predict, "The intended object of another mind is

such-and-such" and "The intended object of this mind is such-and-such, "

and the result is either true or false. This is the first kind of mind-reading. (2) Other śramaṇas and brāhmaṇas do not investigate external signs but rely on the words of gods or nonhuman beings and predict, "Your

thought is like this or like that,

" which is also either true or false. This

is the second kind of mind-reading. (3) Again, some śramaṇas and brāhmaṇas neither investigate external signs nor rely on the words of gods and non-human beings, but examining themselves (lit., the body) and listening to others' words, they then predict,

"Your thought is like this

or like that,

" which is also either true or false. This is the third kind of mind-reading. (4) Again, some śramaṇas and brāhmaṇas neither investigate external signs, nor rely on the words of gods and non-human beings, nor do they examine themselves or others, but removing both an awareness of an object and an act of examining they thereby enter the state of mental concentration, and while abiding in that state, investigate the minds of others and predict, "Your thought is like this or like

that.

" There is no error in this kind of mind-reading. This is the fourth kind of mind-reading. [The Tathāgata's supernormal power of mindreading is unsurpassable by anyone.] The World-honored One's knowledge and insight are comprehensive and his supernormal powers are all-inclusive. Therefore, among all the śramaṇas and brāhmaṇas of this world there is none who can ever equal the World-honored One. How much less could any of them ever so ignominiously wish to be superior to the World-honored One? Again, there is another superior quality of the World-honored One's exhortation, namely, teaching the four instructions for saintly realization. The fourfold instructions are (1) at times, a person following the [Tathāgata's] instruction without turning away eradicated the evil influence of the defilements and thus realized the supramundane realm free from such influences, realized the liberation of the mind [free from craving and attachment], the liberation of transcendent insight [free from ignorance], 125

78a

The Canonical Book of the Buddha's Lengthy Discourses, Volume II and directly experienced the realization thereof in this present life: "Whoever has exhausted [the cause of] birth and death, accomplishes the goal of the practice of austerity, completes whatever should be done, for him there will be no more birth after this life.

" This is the effect of the first

kind of instruction.

(2) Again at times, a person following the [Tathāgata's] instruction without turning away eradicated the five kinds of defilement that bind sentient beings to the lower realm of desire, i.e., the heretical belief in a self, attachment to practices and observances other than those approved by the Buddha, doubt, sexual desire, and malice, realized the state of nonreturner to be reborn [among the gods at the end of their life] and will not return to this world. This is the effect of the second kind of instruction. (3) Again at times, a person following the [Tathāgata's] instruction without turning away eradicated the three kinds of fetters, i.e., the heretical belief in a self, attachment to practices and observances other than those approved by the Buddha, doubt, the forces of desire, anger, and delusion, and thereby realized the state of once-returner and, having returned to this world, realized nirvana. This is the effect of the third kind of instruction. (4) Again at times, a person following the [Tathāgata's] instruction without turning away eradicated the three kinds of fetters, thereby realized the state of stream-winner and, returning to this world seven times, realize the ultimate goal of nirvana without falling into any evil course of existence. This is the effect of the fourth kind of instruction. The foregoing instructions are unsurpassable. The World-honored One's knowledge and insight are comprehensive and his supernormal powers are all-inclusive. Therefore, among all the śramaṇas and brāhmaṇas of this world there is none who can ever equal the World-honored One. How much less could any of them ever so ignominiously wish to be superior to the World-honored One?

Again, there is another superior quality in the World-honored One's exhortation, namely, enabling the disciples to uphold the pure and genuine moral disciplines. The set of moral disciplines are as follows: the śramaṇas and brāhmaṇas should speak honestly, with no deception; they always caution themselves to reduce the amount of sleep of their own accord; they neither enage in flattery nor speak falsehoods; they do not 126

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engage in fortune-telling, whether it is for a good or bad omen; they praise others but do not falsely praise others, in order to demonstrate that they seek no benefit from others; they practice meditation and cultivate wisdom; they exercise eloquence without hesitation; they concentrate on whatever they are engaged in, without distraction; and they make effort without slackening.

The Tathāgata's edification is unsurpassable. The World-honored One's knowledge and insight are comprehensive and his supernormal powers are all-inclusive. Therefore, among all the śramaṇas and brāhmaṇas of this world there is none who can ever equal the World-honored One. How much less could any of them ever so ignominiously wish to be superior to the World-honored One?

Again, there is another superior quality in the World-honored One's exhortation, namely, imparting validation of the liberation accomplished by others. The knowledge of validation concerning others' realization of liberation means that the World-honored One, reckoning various other causal conditions, thinks to himself and validates that this person has realized the state of stream-winner, or the state of once-returner, or the state of nonreturner, or the state of arhat. This kind of validation is unsurpassable. The World-honored One's knowledge and insight are comprehensive and his supernormal powers are all-inclusive. Therefore, among all the śramaṇas and brāhmaṇas of this world there is none who can ever equal the World-honored One. How much less could any of them ever so ignominiously wish to be superior to the World-honored One? Again, there is another superior quality in the World-honored One's exhortation, namely, imparting the supernormal knowledge of one's former states of existence. The śramaṇas and brāhmaṇas enter the state of mental concentration through various methods, and while abiding in that state they recollect the events of innumerable past worlds, extending to one life, two lives, and so on up to hundreds of thousands of lives through the period of the evolving and devolving cycles of eons. They recollect,

"I was born in a certain place, my name and family was Soand-so, my race and clan were such-and-such, my life span was suchand-such, my favored food and drink were such-and-such, my suffering and happiness were such-and-such.

" In reference to the characteristics

127

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II of their transmigration from this world to another world, from that world to this world, and so on, they recollect innumerable past eons, always recollecting their origins passing through various existences as "This is the state of ideation,

" "This is the state of nonideation,

" or "This is the state

of neither ideation nor nonideation,

" and they thus recollect everything

and know everything. The Tathāgata's power of this kind of knowledge is unsurpassable. The World-honored One's knowledge and insight are comprehensive and his supernormal powers are all-inclusive. Therefore, among all the śramaṇas and brāhmaṇas of this world there is none who can ever equal the World-honored One. How much less could any of them ever so ignominiously wish to be superior to the World-honored One? Again, there is another superior quality of the World-honored One's exhortation, namely, imparting supernormal vision. Supernormal vision means that the śramaṇas and brāhmaṇas enter the state of mental concentration through various methods, and while abiding in that state they perceive various persons thoroughly and exhaustively as either dead or alive, as either endowed with a good complexion or a bad one, as either born into a good course of existence or a bad one, or as either endowed with an agreeable figure or an ugly one, according to the kinds of actions they undertook in life. For instance, some sentient beings committed evil actions of body, speech, or mind, slandered the Buddhist śrāvakaarhats, held upside-down (i.e., perverse) views, and upon their deaths they fell into the three evil courses of existence. In contrast, other sentient beings upheld good conduct of body, speech, and mind, did not slander the arhats, and held right views, and upon their deaths they were born among the gods, and with the supernormal power of vision they observe sentient beings, perceiving and knowing them as they really are. This is unsurpassable. The World-honored One's knowledge and insight are comprehensive and his supernormal powers are all-inclusive. Therefore, among all the śramaṇas and brāhmaṇas of this world there are none who can ever equal the World-honored One. How much less could any of them ever so ignominiously wish to be superior to the World-honored One? Again, there is another superior quality of the World-honored One's exhortation, namely, imparting the supernormal power of the wise and saintly disciples. In ordinary meaning, the supernormal power of swiftness 128

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means that the śramaṇas and brāhmaṇas enter into the state of mental concentration through various methods, and while abiding in that state they acquire innumerable extraordinary powers, such as multiplying thier body into many at will and reversing them into a single body at will; passing through stone walls without obstruction; sitting in the lotus posture in midair, like a flying bird; jumping into the ground as if into water and lying on the surface of water as if on the ground; creating fiery flames and smoke like an actual bonfire; supporting the sun and moon in one's hand; or standing up so as to reach the heaven of the god Brahmā. If these śramaṇas and brāhmaṇas boast of their acquisition of these powers, we should say to them,

"We do not deny that these supernormal powers exist. But we say that these are the inferior kinds [of supernormal powers] performed by lowly, vulgar, ordinary people, and not the superior kinds performed by the wise and saintly disciples. When a bhikṣu, abiding in various worlds, is not corrupted despite being in surroundings that induce attachment, and by discarding attachments or distancing himself from them he carries out his practice properly, as required, this is called the supernormal power of the wise and saintly disciples. Also, when a bhikṣuis in an unpleasant environment but does not feel indignation or hatred, instead discarding these [afflictive emotions], and carries out his practice properly, as required, this is called the supernormal power of the wise and saintly disciples. In these various environments they distance themselves from both attachment and non attachment, practice to maintain their equilibrium, and concentrate on doing so without fail. This is called the supernormal power of the wise and saintly disciples.

Moreover, the World-honored One is endowed with the power of exertion and valor and with great insight; despite [empirical] cognition and awareness, he yet sees all with the insight of universal oneness. Hence, he is called One Who Has Realized the Insight of Universal Equality [of All that Exists]. Again, the World-honored One is neither pleased with desires, nor with lowly, vulgar performances, nor does he accept suffering and agony derived from wasteful toil. O World-honored One, if one wishes to eradicate the evil influences of defilements, he should engage in contemplation of an object and of an act of examining, 129

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increasing the sense of joy and bliss, and thus abide in the first meditative state of absorption. This method removes evil forces [such as avarice, carnal desire, desire, evil, and wrong deeds]. Your Holiness [taught in the discourses] the practice of contemplation of an object and of an act of examining, the increase of the sense of joy and bliss while abiding in the first meditative state of absorption, and in similar manner [taught] the second, third, and fourth meditative states of absorption, respectively. Your Holiness is endowed with the power of exertion and valor and with great insight, and despite [empirical] cognition and awareness, Your Holiness sees all with the insight of universal oneness, and therefore is called One Who Has Realized the Insight of Universal Equality [of All that Exists].

The Buddha said to Śāriputra: Suppose a heretic follower or someone of a different school comes to ask a question of you,

"Could the past śramaṇas and brāhmaṇas equal the śramaṇaGautama?' How should you answer him? Again, if he questions you, "Could future śramaṇas and brāhmaṇas equal the śramaṇa Gautama?" How should you answer him? Again, if he questions you, "Can the śramaṇas and brāhmaṇas in the present equal the śramaṇa Gautama?" How should you answer him? Śāriputra replied to the Buddha: If someone asks me,

"Were the śramaṇas and brāhmaṇas of the past the equals of the śramaṇaGautama?" . I would answer,

"Yes.

" If he asks

me again,

"Are the śramaṇas and brāhmaṇas of the future the equals of the śramaṇaGautama?"

, I swould answer,

"Yes.

" If he asks,

"Are

the śramaṇas and brāhmaṇas of the present the equals of the śramaṇa Gautama?"

, I would answer,

"No.

"

The Buddha again said to Śāriputra: The heretic brāhmaṇas may also ask you, "Why do you assert 'Yes, there was or there will be' in one case and 'No, there is not' in another case?" Śāriputra replied to the Buddha: 130

Sutra 18: Happiness Caused by Oneself

I would answer,

"The past buddhas who were perfectly enlightened are equal with the Tathāgata of the present time. The future buddhas who will be perfectly enlightened will also be equal with the Tathāgata of the present. I have learned from the Buddha himself that despite His Holiness' wishes and efforts, the perfectly enlightened Buddha of the present time has not been able to introduce any other equally [qualified] buddha into this world.

" O World-honored One, should this answer,

based on my learning, on the Dharma, and in accordance with the Dharma, be regarded as appropriate, sir?

The Buddha replied:

This answer of yours is not wrong on the basis of the Dharma and according to the Dharma. Why is this so? Because the past and future buddhas, who were and will be perfectly enlightened, are equal with me, but it is not possible to have a second perfectly enlightened buddha appear in this present world.

At that time, the venerable Udāyin was standing behind the World-honored One, fanning him. The Buddha said to Udāyin:

O Udāyin, you should contemplate the discipline of desiring less and being satisfied with less. Now, because I have great supernormal power and splendor, I desire less and am satisfied with less, and I am quite content, having no desire to be fulfilled. O Udāyin, if any of the śramaṇas or brāhmaṇas exert themselves to accomplish this particular discipline and realize it, they will be entitled to raise their own banner and declare to all four quarters of the world,

"I, the Tathāgata, have realized the discipline of desiring less and being satisfied with less. As I observe the Tathāgata's discipline of desiring less and being satisfied with less, he has great supernormal power and splendor, on the basis of which he is free from desire.

"

At that time, Udāyin rearranged his outer robe, exposing his right shoulder, and kneeling down with his right knee on the ground, holding both palms together respectfully, he said to the Buddha:

131