Translating Classical Buddhism to Modern English

The Numerical Discourses

Chapter 1: Introduction1

序品第一 1. Introduction
The Origin of the Āgamas
  • 自歸能仁、第七仙，
    演説賢聖無上軌。
    永在生死長流河，
    世尊今為度㴝庶。
  • Devotion to Śākyamuni, the seventh sage,
    Who explained the noble, unsurpassed law.2
    After so long in the river of birth and death,
    The Bhagavān has made a crossing for us all.
  • 尊長迦葉、及眾僧、
    賢哲阿難無量聞
    善逝泥曰供舍利
    從拘夷國至摩竭。
  • The venerable Kāśyapa, the noble assembly,
    And sagely Ānanda measureless in learning
    Provided relics from the Sugata’s parinirvāṇa
    To countries from Kuśinagara to Magadha.
  • 迦葉端思行四等。
    「此眾生類墜五道
    正覺演道今、去世。」
    憶尊巧訓，懷悲泣
  • Upright Kāśyapa practiced the four immeasurables.3
    “It’s for these sentient beings mired in the five destinies
    That past and present Awakened Ones explain the path.”
    Remembering the sage’s skillful teaching, he wept in grief.
  • 迦葉思惟正法本。
    「云何流布久在世？
    最尊種種吐言教，
    總持懷抱不漏失。
  • Kāśyapa contemplated the correct Dharma’s source.
    “How will it spread and endure in the world?
    The Supreme Sage proclaimed various teachings,
    And we carry them memorized without any loss.
  • 「誰有此力集眾法
    在在處處因縁本？
    今此眾中智慧士：
    阿難賢善無量聞！」
  • “Who has the ability to collect the myriad teachings
    And the history of where they all took place?
    There is a wise man in this assembly:
    Ānanda is sagely, measureless in learning!”4
  • 即撃揵椎集四部，
    比丘八萬四千眾。
    盡得羅漢心解脫，
    以脫縛著處福田。
  • Then, he struck the bell to summon the four assemblies
    And the numberless assembly of monks.
    They had all attained the arhat’s liberation
    And become fields of merit freed from bondage.5
  • 迦葉哀愍於世故，
    加憶尊恩過去報。
    「世尊授法付阿難，
    願布演法長存世。
  • Because Kāśyapa pitied the world,
    He thought about past rewards of the Sage’s favor.
    “The Bhagavān entrusted the teaching with Ānanda,
    Hoping the Dharma would spread and endure in the world.
  • 云何次第不失緒？
    三阿僧祇集法寶。
    使後四部得聞法，
    已聞便得離眾苦。
  • How do we pass it down without losing the lineage?
    He collected this Dharma treasure for three asaṃkhya eons.6
    After that, he let the four assemblies hear the Dharma,
    And they were freed from all manner of pain after hearing it.
  • 阿難便辭吾不堪，
    諸法甚深若干種。
    豈敢分別如來教、
    佛法功徳、無量智？」
  • I can’t express myself like Ānanda does,
    And the teachings are profound and diverse.
    How could I discern the Tathāgata’s instructions,
    The Buddha Dharma’s virtues, or his measureless wisdom?”
  • 今尊迦葉能堪任
    世雄以法付耆舊。
    大迦葉，今為眾人，
    如來在世；請半坐
  • Now, Venerable Kāśyapa was capable of being
    The great hero who entrusted the Dharma with the elders.
    For the Saṅgha at the time, Mahākāśyapa
    Was the Tathāgata in the world; they requested half seats.7
  • 迦葉報言：「雖有是，
    年衰朽老，多忘失。
    汝今總持智慧業；
    能使法本恒在世。
  • Kāśyapa responded, “Though this may be so,
    I’m declining in old age, and I’m forgetful.
    Your task now is to memorize wisdom;
    Ensure that the Dharma endures in the world.
  • 我今有三清淨眼；
    亦復能知他心智。
    一切眾生種種類，
    無有能勝尊阿難。」
  • Now, I possess the three pure eyes;8
    I can access the knowledge of others’ minds.
    Of all the various kinds of sentient beings,
    None can surpass Venerable Ānanda.”
  • 梵天下降、及帝釋、
    護世四王、及諸天
    彌勒兜術尋來集；
    菩薩數億不可計。
  • Gods below the Brahma Heavens, Lord Śakra,
    The four world guardian kings, and others,
    Quickly met with Maitreya in the Tuṣita Heaven;
    The bodhisattvas were innumerable millions.
  • 彌勒、梵釋、及四王
    皆悉叉手而啓白：
    「一切諸法佛所印，
    阿難是我法之器。
  • Maitreya, Lord Śakra, and the four kings
    All put their palms together and said,
    “For all the teachings approved by the Buddha,
    Ānanda is the vessel of this Dharma of ours.
  • 若使不欲法存者，
    便為壞敗如來教。
    願存本要為眾生
    得濟危厄、度眾難。
  • If someone doesn’t want the Dharma to survive,
    They’ll be the ruin of the Tathāgata’s teaching.
    Let it survive as a promise for sentient beings
    To be saved from their troubles and many problems.
  • 「釋師出世壽極短；
    肉體雖逝，法身在。
    當令法本不斷絶；
    阿難，勿辭時説法！」
  • “The Śākyan Teacher appeared briefly in the world;
    Though his flesh body is gone, the Dharma body remains.
    We must ensure that the Dharma root isn’t cut;
    Ānanda, don’t be confused when you recite the Dharma!”
  • 迦葉最尊、及聖眾、
    彌勒、梵、釋及四王
    哀請阿難時，發言：
    「使如來教不滅盡！」
  • When the honored Kāśyapa, noble assembly,
    Maitreya, Lord Śakra, and the four kings
    Kindly entreated Ānanda, they said,
    “Ensure that the Tathāgata’s teaching doesn’t perish!”
  • 阿難仁和四等具；
    意轉入微師子吼。
    顧眄四部瞻虚空；
    悲泣揮涙不自勝。
  • Gentle Ānanda possessed the four immeasurables;
    His mind turned into a fine lion’s roar.
    He surveyed the four assemblies and looked at the sky;
    Tears fell as he wept uncontrollably.
  • 便奮光明和顏色
    普照眾生如日初。
    彌勒覩光，及釋梵
    收捨遲聞無上法。
  • This prompted the light of his gentle countenance
    To shine on sentient beings everywhere like dawn.
    Maitreya gazed at the light; Śakra and Brahmā
    Waited unmoved to hear the unsurpassed Dharma.
  • 四部寂靜專一心，
    欲得聞法意不亂。
    尊長迦葉及聖眾
    直視覩顏目不眴。
  • The four assemblies were quiet and focused,
    Wanting to hear the Dharma with minds undistracted.
    Venerable Kāsyapa and the noble Saṅgha
    Looked straight ahead with eyes unblinking.
  • 時阿難説經無量。
    「誰能備具為一聚？
    我今當為作三分，
    造立十經為一偈。
  • Ānanda then recited sūtras without measure.
    “Who could supply them all as one collection?
    Now, I will make them into three divisions
    And compose a verse for every ten sūtras.
  • 「契經一分，律二分，
    阿毘曇經復三分，
    過去三佛皆三分：
    契經律法為三藏。
  • “The sūtras make one part, the Vinaya the second,
    And Abhidharma scriptures make the third.
    Past Sambuddhas had these three divisions:
    Sūtra, Vinaya, and Abhidharma make the Tripiṭaka.
  • 「契經今當分四段：
    次名増一，二名中，
    三名曰長，多瓔珞，
    雜經在後，為四分。」
  • “Now, I’ll divide the sūtras into four sections:
    The Ekottarika is first,9 the Madhyama second,
    Third is the Dīrgha with its many ornaments,
    And the Saṃyukta is the last and fourth.”
  • 尊者阿難作是念：
    「如來法身不敗壞。
    永存於世不斷絶，
    天人得聞，成道果。
  • Venerable Ānanda then thought,
    “The Tathāgata’s body of Dharma doesn’t decay.
    Enduring in the world, forever and unending,
    Gods and people hear it and achieve the path’s fruit.
  • 「或有一法義亦深；
    難持難誦，不可憶。
    我今當集一法義，
    一一相從，不失緒。
  • “Sometimes one item has a deep meaning;
    Hard to retain and recite, it can’t be remembered.
    Now, I’ll collect those one-item meanings,
    Put them one after another, so they won’t be lost.
  • 「亦有二法還就二，
    三法就三如連珠，
    四法就四五亦然，
    五法次六六次七。
  • “There are pairs that restart after two items, too,
    Sets of three that are like strings of jewels,
    Sets of fours that stop at four items as well,
    Sets of five, then sixes, and sevens after that.
  • 「八法義廣九次第，
    十法從十至十一。
    如是法寶終不忘；
    亦恒處世久存在。」
  • “Sets of eight meanings continue to nines;
    Sets of ten and then the elevens after them.
    The Dharma Jewel thus won’t be forgotten;
    It’ll endure in the world forever.”
  • 於大眾中集此法，
    即時阿難昇乎座。
    彌勒稱：「善快哉説
    諸法義合宜配之！
  • To compile these teachings in the great assembly,
    Ānanda then ascended to the high seat.
    Maitreya said admiringly, “What joyous speech
    That collates together teachings and meanings!
  • 更有諸法宜分部，
    世尊所説各各異。
    菩薩發意趣大乘
    如來説此種種別。
  • These teachings are divided into fitting parts,
    Each taught by the Bhagavān in a different way.
    Bodhisattvas resolved on the Great Vehicle
    Were taught these various distinctions, too.
  • 人尊説六度無極：
    布施、持戒、忍、精進、
    禪、智慧力如月初。
    逮度無極，覩諸法。
  • The Sage taught them six pāramitās:10
    Generosity, precepts, tolerance, effort,
    Dhyāna, and wisdom powers like the new moon.
    With these pāramitās, they examine the teachings.
  • 諸有勇猛施頭目、
    身體、血、肉無所惜；
    妻妾、國、財、及男女。
    此名檀度不應棄。
  • Some have courage to give away their eyes,
    Their bodies, blood, and flesh, without regret;
    Their wives, countries, wealth, and children as well.
    This pāramitā of generosity is not to be discarded.
  • 戒度無極如金剛，
    不毀不犯無漏失。
    持心護戒如坏瓶，
    此名戒度不應棄。
  • The pāramitā of precepts is like diamond,
    Neither broken nor violated and flawless.
    Carrying the precepts in mind like a pot,
    This pāramitā of precepts is not to be discarded.
  • 或有人來截手足，
    不起瞋恚忍力強。
    如海含容，無増減，
    此名忍度不應棄。
  • If someone were to chop their hands and feet off,11
    They aren’t angry and tolerate such violence.
    Being like the ocean, not increasing or decreasing,
    This pāramitā of tolerance is not to be discarded.
  • 諸有造作善惡行，
    身、口、意三無厭足。
    妨人諸行不至道，
    此名進度不應棄。
  • When they perform good and evil deeds of
    Body, speech, and mind, they’re all unsatisfying.
    Opposing practices that don’t reach awakening,12
    This pāramitā of effort is not to be discarded.
  • 諸有坐禪出入息，
    心意堅固無亂念；
    正使地動身不傾。
    此名禪度不應棄。
  • There are meditators who breathe in and out13
    With their minds stable and undistracted;
    Even an earthquake doesn’t disturb them.
    This pāramitā of dhyāna is not to be discarded.
  • 以智慧力，知塵數，
    劫數兆載不可稱，
    書疏業聚意不亂。
    此名智度不應棄。
  • Counting atoms with the power of wisdom,
    Or the number of eons unreckonable,
    They compose treatises with unconfused reasoning.
    This pāramitā of wisdom is not to be discarded.
  • 諸法甚深論空理，
    難明難了，不可觀。
    將來後進懷狐疑，
    此菩薩徳不應棄。」
  • The teachings and profound texts about emptiness,
    Hard to discern and understand, can’t be contemplated.
    Future people will progress slowly and feel hesitant,
    So these bodhisattva virtues are not to be discarded.”
  • 阿難自陳，有是念：
    「菩薩之行愚不信
    除諸羅漢、信解脫
    爾乃有信無猶豫。」
  • As he arranged them, Ānanda then thought,
    “Fools don’t trust the bodhisattva practices.
    Only the arhats and those freed by faith14
    Believe in them without reservation.”
  • 四部之眾發道意，
    及諸一切眾生類，
    彼有牢信不狐疑，
    集此諸法為一分。
  • The fourfold assembly who’d set out for awakening15
    And all kinds of sentient beings who had,
    They had firm faith and didn’t hesitate
    As they collected these teachings into one part.
  • 彌勒稱：「善快哉説！
    發趣大乘意甚廣。
    或有諸法斷結使；
    或有諸法成道果。」
  • Maitreya said admiringly, “What joyous speech!
    To set out on the great vehicle is a vast intent.
    Sometimes, its teachings end the bonds;
    Sometimes, they achieve the path’s fruit.”
  • 阿難説曰：「此云何？
    我見如來演此法，
    亦有不從如來聞。
    此法豈非當有疑？
  • Ānanda said, “What about this?
    I saw the Tathāgata expound these teachings,
    But others I didn’t hear from the Tathāgata.
    Won’t there be people who doubt those teachings?
  • 設我言見此義非，
    於將來眾便有虚。
    今稱諸經聞如是
    佛處所在城國土。
  • Were I to say I saw these teachings when I didn’t,
    The future saṅgha would be a falsehood.
    Now, I’ll state that the sūtras were thus heard
    When the Buddha was in some city or country.
  • 波羅捺國初説法，
    摩竭國降三迦葉。
    釋翅拘薩迦尸國、
    瞻波、句留、毘舍離。
  • At Vārāṇasī, the first Dharma was taught,
    Then the three Kāśyapas were converted in Magadha.
    Next, he was in the land of the Śākya Lion,16
    Campā, Kuru, and Vaiśālī.
  • 天宮、龍宮、阿須倫、
    乾沓和等拘尸城。
    正使不得説經處，
    當稱原本在舍衞。
  • Then, the palaces of gods, nāgas, and asuras,
    And the gandharvas, et al. at Kuśinagara.
    If the place a sūtra was taught is unknown,
    I’ll say its origin was in Śrāvastī.
  • 吾所從聞一時事：
    佛在舍衞及弟子。
    祇桓精舍修善業，
    孤獨長者所施園。
  • This was heard by me on one occasion:
    The Buddha was at Śrāvastī with the disciples.
    At Jeta’s Grove, they cultivated good deeds,
    In the park donated by wealthy Anāthapiṇḍada.
  • 時佛在中告比丘：
    『當修一法，專一心，
    思惟一法無放逸。
    云何一法？謂念佛。』
  • While there, the Buddha addressed the monks:
    ‘One should cultivate one thing; Focus their mind,
    And attend to one thing carefully.
    What is that one thing? Recollecting the Buddha.’17
  • 法念、僧念、及戒念、
    施念、去相次天念、
    息念、安般、及身念、
    死念除亂，謂十念。
  • Recollecting the Dharma, Saṅgha, and precepts,
    Recollecting generosity and the gods,
    Recollecting calmness, breathing, and body,
    And the unconfused recollection of death makes ten.
  • 此名十念，更有十。
    次後當稱尊弟子。
    初化拘隣真佛子，
    最後小者名須拔。
  • Another ten are called ten recollections, too.
    After that, I will praise the Sage’s disciples.
    The first was Kauṇḍinya, who was a true Buddha son,
    And the last was a lesser one named Subhadra.18
  • 以此方便了一法，
    二從二法三從三，
    四五六七八九十，
    十一之法無不了。
  • Using this method throughout the sets of one,
    I’ll go from sets of two to sets of three.
    The sets of four, five, six, seven, eight, nine, ten,
    And eleven will all be comprehensive.
  • 從一増一至諸法，
    義豐、慧廣，不可盡。
    一一契經義亦深；
    是故名曰増壹含。
  • Inceasing one by one, all these teachings,
    Abundant in meaning and broad in wisdom, are unending.
    Each sūtra’s meaning is also deep;
    Therefore, it’s called the Ekottarika Āgama.
  • 今尋一法難明了，
    難持、難曉、不可明。
    比丘自稱功徳業，
    今當稱之尊第一。
  • Now, this incremental teaching is hard to comprehend,
    Hard to retain and realize, and isn’t clear.
    Monks praise their own virtuous deeds,
    But now we should praise the Sage who’s supreme.
  • 猶如陶家所造器，
    隨意所作無狐疑。
    如是阿含増一法、
    三乘教化無差別。
  • He was like a potter making a vessel,
    Fashioning it as he likes without hesitation.
    Thus, the Āgama that increases one by one
    And the three vehicles have no difference.
  • 佛經微妙、極甚深；
    能除結使如流河。
    然此増一最在上，
    能淨三眼除三垢。
  • The Buddha’s sūtras are subtle and extremely deep;
    They remove the bonds like a rushing river.
    Still, this Ekottarika is the highest,
    Clarifying three eyes and removing three defilements.
  • 其有專心持増一，
    便為總持如來藏。
    正使今身不盡結，
    後生便得高才智。
  • Those who focus on retaining the Ekottarika,
    They memorize the Tathāgata’s treasury.
    Even if they don’t end their bonds in this life,
    They’ll get the highest wisdom in a later one.
  • 若有書寫經卷者，
    繒綵、花、蓋持供養，
    此福無量、不可計，
    以此法寶難遇故。」
  • If someone copies the scrolls of this scripture,
    Supporters who give them silk clothes, flowers, and parasols
    Will get merits that are measureless and inestimable
    Because this Dharma jewel is rare to encounter.”
  • 説此語時，地大動，
    雨天華香至于膝。
    諸天在空歎：「善哉！
    上尊所説盡順宜。
  • When he said this, there was an earthquake,
    Flowers and incense rained until they were knee-deep.
    The gods in the sky praised him: “Good!
    All of it is as the Highest Sage had taught.
  • 契經一藏，律二藏，
    阿毘曇經為三藏。
    方等大乘義玄邃
    及諸契經為雜藏。
  • Sūtras are one piṭaka, Vinaya is a second piṭaka,
    And Abhidharma is a third piṭaka.
    The expansive Mahāyāna doctrine so profound
    And other sūtras make a mixed piṭaka.19
  • 安處佛語終不異，
    因縁本末皆隨順。」
    彌勒諸天皆稱：『善！
    釋迦文經得久存！』
  • The Buddha’s words are a haven that never varies,
    Their circumstances from beginning to end agree.”
    Maitreya and the gods praised them: “Good!
    May the sūtras of Śākyamuni endure a long time!”
  • 彌勒尋起手執華，
    歡喜持用散阿難。
    「此經真實如來説。
    使阿難尋道果成！」
  • Maitreya quickly rose with flowers in hand
    And joyously scattered them over Ānanda.
    “These sūtras are the true teachings of the Tathāgata.
    Let Ānanda quickly achieve the fruit of the path!”20
The Ekottarika Āgama Contains All Buddha Teachings
是時，尊者阿難及梵天將諸梵迦夷天，皆來會集。 化自在天將諸營從，皆來會聚。 他化自在天將諸營從，皆悉來會。 兜術天王將諸天之眾，皆來會聚。 豔天將諸營從，悉來會聚。 釋提桓因將諸三十三天眾，悉來集會。 提頭頼吒天王將乾沓和等，悉來會聚。 毘留勒叉天王將諸厭鬼，悉來會聚。 毘留跛叉天王將諸龍眾，悉來會聚。 毘沙門天王將閲叉、羅刹眾，悉來會聚。 1. Then, Venerable Ānanda and Brahmā led the Brahmakāyika gods as they assembled together. The Paranirmitavaśavartin gods led their followers as they assembled together. The Nirmāṇarati gods21 led their followers as they assembled together. The King of Tuṣita led a host of gods as they assembled together. Yama led his followers as they assembled together. Śakra the Lord of Gods led the host of the Thirty-Three Gods as they assembled together. God King Dhṛtarāṣṭra led the gandharvas as they assembled together. God King Virūḍhaka led the kumbhāṇḍas as they assembled together. God King Virūpākṣa led a host of nāgas as they assembled together. God King Vaiśravaṇa led a host of yakṣas and rākṣasas as they assembled together.
是時，彌勒大士告賢劫中諸菩薩等： 「卿等勸勵諸族姓子、族姓女諷誦、受持増一尊法！ 廣演流布！ 使天人奉行！」 2. The great worthy Maitreya then addressed the bodhisattvas of the fortunate eon, “I encourage all you clansmen and clanswomen to recite and retain the honored Ekottarika teaching! Widely disseminate it! Take it to gods and humans who’ll approve of it!”
説是語時，諸天、世人、乾沓和、阿須倫、伽留羅、摩睺勒、甄陀羅等。各各白言： 「我等盡共擁護是善男子、善女人諷誦、受持増一尊法，廣演流布，終不中絶。」 3. When he said this, the gods, worldly people, gandharvas, asuras, garuḍas, mahoragas, and kiṃnaras all said, “We will protect all these good men and good women who recite and retain the honored Ekottarika teaching and disseminate it widely so that it will never come to an end.”
時，尊者阿難告優多羅曰： 「我今以此増一阿含囑累於汝。 善諷、誦、讀；莫令漏、減。 所以者何？ 其有輕慢此尊經者便為墮落、為凡夫行。 何以故？ 此，優多羅，増一阿含出三十七道品之教及諸法皆由此生。」 4. The Venerable Ānanda then told Uttara, “Now, I entrust this Ekottarika Āgama with you. Chant, recite, and read it well; don’t let it be corrupted or reduced. Why is that? Those who take this honored scripture lightly will fall back and behave like ordinary people. And why? Uttara, this Ekottarika Āgama produces the teachings of the thirty-seven factors of the path and all the things that arise from them.”
時，大迦葉問阿難曰： 「云何，阿難，増一阿含乃能出生三十七道品之教及諸法皆由此生？」 5. Then, Mahākāśyapa asked Ānanda, “Ānanda, how can the Ekottarika Āgama produce the teachings of the thirty-seven factors of the path and all the things that arise from them?”
阿難報言： 「如是，如是！ 尊者迦葉，増一阿含出生三十七品及諸法皆由此生。 且置増一阿含一偈之中，便出生三十七品及諸法。」 6. Ānanda replied, “So it is, so it is! Venerable Kāśyapa, the Ekottarika Āgama produces the thirty-seven factors and all the things that arise from them. The Ekottarika Āgama contains a single verse that produces the thirty-seven factors and all the things [that arise from them].”
迦葉問言： 「何等偈中出生三十七品及諸法？」 7. Kāśyapa asked, “What verse produces the thirty-seven factors and all the things [that arise from them]?”
時，尊者阿難便説此偈： 8. Venerable Ānanda then recited the verse:
  • 「『諸惡莫作，
    諸善奉行。
    自淨其意，
    是諸佛教』
  • “‘Don’t do anything evil,
    And put what’s good into practice.
    To purify one’s own mind:
    This is the teaching of buddhas.’
「所以然者？ 『諸惡莫作』是諸法本，便出生一切善法。 以生善法心意清淨。 是故，迦葉，諸佛世尊身、口、意行常修清淨。」 9. “Why is that? ‘Don’t do anything evil’ is the root of all teachings that produces all good things. The mind is purified by those good things it produces. Therefore, Kāśyapa, the physical, verbal, and mental conduct of Buddhas, the Bhagavāns, is always to cultivate purification.”
迦葉問曰： 「云何，阿難，増壹阿含獨出生三十七品及諸法？ 餘四阿含亦復出生乎？」 10. Kāśyapa asked Ānanda, “Ānanda, how is it that only the Ekottarika Āgama produces the thirty-seven factors and all the things [that arise from them]? Don’t the rest of the four Āgamas produce them, too?”
阿難報言： 「且置，迦葉，四阿含義。 一偈之中，盡、具足諸佛之教及辟支佛聲聞之教。 所以然者？ 『諸惡莫作』，戒具之禁。 清白之行，『諸善奉行』。 心意清淨，『自淨其意』。 除邪顛倒，『是諸佛教』。 去愚惑想。 11. Ānanda replied, “Kāśyapa, it contains the meaning of the four Āgamas. The complete and perfect teaching of Buddhas is in this single verse, as well as the teachings of solitary buddhas and disciples. Why is that? ‘Don’t do anything evil’ is the rule of all the precepts. Clean conduct is to ‘put what’s good into practice.’ The purification of mind is ‘to purify one’s own mind.’ To remove what’s wrong and mistaken is ‘the teaching of the Buddhas.’ It departs from deluded ideas.
「云何，迦葉，戒清淨者，意豈不淨乎？ 意清淨者則不顛倒。 以無顛倒，愚惑想滅。 諸三十七道品果便得成就。 以成道果，豈非諸法乎？」 12. “How can it be, Kāśyapa, that someone pure in precepts would have a mind that isn’t pure? When someone’s mind is pure, they aren’t mistaken. Their deluded ideas cease because they make no mistake. They then can achieve the fruit of the thirty-seven factors of the path. How could it not be with the teachings that they achieve the fruit of the path?”
Why Uttara Was Entrusted with the Ekottarika
迦葉問曰： 「云何，阿難，以此増一付授優多羅？ 不囑累餘比丘一切諸法乎？」 13. Kāśyapa asked, “Ānanda, why did you entrust the Ekottarika Āgama with Uttara? Didn’t you entrust all the teachings with the rest of the monks?”
阿難報言： 「増一阿含則是諸法。 諸法則是増一阿含一，無有二。」 14. Ānanda replied, “The Ekottarika Āgama is all the teachings. The teachings and the Ekottarika Āgama are one, not two.”
迦葉問曰： 「以何等故以此増一阿含囑累優多羅，不囑累餘比丘乎？」 15. Kāśyapa asked, “But why did you entrust this Ekottarika Āgama with Uttara and not the rest of the monks?”
阿難報曰： 「迦葉，當知，昔者九十一劫，毘婆尸如來、至真、等正覺出現於世。 爾時，此優多羅比丘名曰伊倶優多羅。 爾時，彼佛以増一之法囑累此人，使諷、誦、讀。 自此以後三十一劫，次復有佛名式詰如來、至真、等正覺。 爾時，此優多羅比丘名目伽優多羅。 式詰如來復以此法囑累其人，使諷、誦、讀。 即彼三十一劫中，毘舍婆如來、至真、等正覺復出於世。 爾時，此優多羅比丘名龍優多羅。 復，以此法囑累其人，使諷、誦、讀。 16. Ānanda replied, “Kāśyapa, you should know that ninety-one eons ago Vipaśyin the Tathāgata, Arhat, and Completely Awakened One appeared in the world. This monk Uttara was named *Ekottara then. That Buddha entrusted this Ekottarika teaching to him, tasking him with chanting, reciting, and reading it. After that time thirty-one eons ago, the next Buddha was named Śikhin the Tathāgata, Arhat, and Completely Awakened One. This monk Uttara was named *Mukhottara then. That Tathāgata Śikhin again entrusted this teaching to him, tasking him with chanting, reciting, and reading it. During that time thirty-one eons ago, Viśvabhū the Tathāgata, Arhat, and Completely Awakened One also appeared in the world. This monk Uttara was named Nagottara then.22 He was again entrusted with this teaching and tasked with chanting, reciting, and reading it.
「迦葉，當知，此賢劫中，有拘留孫如來、至真、等正覺出現於世。 爾時，優多羅比丘名雷電優多羅。 復，以此法囑累其人，使諷、誦、讀。 此賢劫中，次復有佛名拘那含如來、至真、等正覺出現於世。 爾時，優多羅比丘名天優多羅。 復，以此法囑累其人，使諷、誦、讀。 此賢劫中，次復有佛名迦葉如來、至真、等正覺出現於世。 爾時，優多羅比丘名梵優多羅。 復，以此法囑累其人，使諷、誦、讀。 17. “Kāśyapa, you should know that during this fortunate eon there was Krakucchanda the Tathāgata, Arhat, and Completely Awakened One who appeared in the world. This monk Uttara was named *Vidyūttara then. He was again entrusted with this teaching and tasked with chanting, reciting, and reading it. Next, another Buddha during this fortunate eon named Kanakamuni the Tathāgata, Arhat, and Completely Awakened One appeared in the world. This monk Uttara was named Devottara then. He was again entrusted with this teaching and tasked with chanting, reciting, and reading it. Another Buddha during this fortunate eon named Kāśyapa the Tathāgata, Arhat, and Completely Awakened One appeared in the world. This monk Uttara was named Brahmottara then.23 Again, he was entrusted with this teaching and tasked with chanting, reciting, and reading it.
「迦葉，當知，今釋迦文如來至真等正覺出現於世，今此比丘名優多羅。 釋迦文佛雖般涅槃，比丘阿難猶存於世。 世尊以法盡以囑累我，我今復以此法授與優多羅。 所以者何？ 當觀其器，察知原本。 然後，授法。 何以故？ 18. “Kāśyapa, you should know that Śākyamuni is now the Tathāgata, Arhat, and Completely Awakened One who has appeared in the world, and this monk is now named Uttara. Although the Buddha Śākyamuni has parinirvāṇa-ed, the monk Ānanda is still in the world. The Bhagavān had entrusted me with all his teachings, and now I’ve also entrusted it with Uttara. Why is that? I examined him as a vessel and investigated his past. Afterward, I entrusted the teachings to him. And why?
「過去時於此賢劫中，拘留孫如來、至真、等正覺、明行成、為善逝、世間解、無上士、道法御、天人師，號佛、眾祐，出現於世。 爾時，有王名摩訶提婆以法治化，未曾阿曲。 壽命極長，端正無雙、世之希有。 八萬四千歳中，於童子身而自遊戯。 八萬四千歳中，以太子身以法治化。 八萬四千歳中，復以王法治化天下。 19. “In the past during this fortunate eon, Krakucchanda the Tathāgata, Arhat, and Completely Awakened One appeared in the world who was One Accomplished in Insight and Conduct, a Well Gone One, Understander of the World, an Unsurpassed Worthy, a Trainer in the Dharma Path, a Teacher to Gods and Humans, and called a Buddha and Bhagavān. At the time, there was a king name *Makhādeva24 who ruled according to the Dharma and was never crooked. He lived for a very long time, and his uprightness was peerless and rare in the world. For 84,000 years, he entertained himself as a youth. For 84,000 years, he governed according to the Dharma as a prince. For 84,000 years, he also ruled according to the Dharma as the king of the world.
「迦葉，當知爾時，世尊遊甘梨園中。 食後，如昔常法中，庭經行我及侍者。 爾時，世尊便笑，口出五色光。 我見已，前長跪白世尊曰： 『佛不妄笑。 願聞本末，如來、至真、等正覺終不妄笑。 20. “Kāśyapa, you should know that once the Bhagavān had traveled to the Mango Park.25 After eating, he paced back and forth in the yard as usual with myself and an attendant. The Bhagavān then smiled and a rainbow issued from his mouth.26 When I saw that, I knelt and said to the Bhagavān, ‘The Buddha doesn’t smile for no reason. Please let me hear the beginning and end of it, for the Tathāgata, Arhat, and Completely Awakened One never smiles for no reason.’
「爾時，迦葉，佛告我言： 『過去世時於此賢劫中，有如來名拘留孫至真、等正覺出現於世。 復於此處為諸弟子而廣説法。 21. “Kāśyapa, the Buddha then told me, ‘Once in the past during this fortunate eon, a Tathāgata named Krakucchanda the Arhat and Completely Awakened One appeared in the world. It was right here that he taught the Dharma to his disciples in detail.
「『復次，於此賢劫中，復有拘那含如來、至真、等正覺出現於世。 爾時，彼佛亦於此處而廣説法。 22. “‘Furthermore, during this fortunate eon, there was also Kanakamuni the Tathāgata, Arhat, and Completely Awakened One who appeared in the world. It was also right here that that Buddha taught the Dharma to his disciples in detail.
「『次復，此賢劫中，迦葉如來、至真、等正覺出現於世。 迦葉如來亦於此處而廣説法。』 23. “‘Furthermore, during this fortunate eon, there was also Kāśyapa the Tathāgata, Arhat, and Completely Awakened One who appeared in the world. It was also right here that that Tathāgata Kāśyapa taught the Dharma to his disciples in detail.’
「爾時，迦葉，我於佛前長跪白佛言： 『願令後釋迦文佛亦於此處與諸弟子具足説法。 此處便為四如來金剛之座。 恒不斷絶！』 24. “Kāśyapa, I knelt in front of the Buddha and said to him, ‘Please let it be right here as well that the Buddha Śākyamuni teaches the Dharma to his disciples in full. This place would then be the diamond seat of four Tathāgatas. The Dharma will never come to an end!’
「爾時，迦葉釋迦文佛於彼坐，便告我言： 25. “Kāśyapa, the Buddha Śākyamuni sat down there, and then he told me [this story]:
『阿難，昔者此坐賢劫之中，有王出世。名摩訶提婆⋯乃至⋯ 八萬四千歳以王法教化，訓之以徳。 經歴年歳，便告劫比言： 「若見我首有白髮者，便時告吾。」 26. Ānanda, once during this fortunate eon, there was a king who appeared in the world named *Makhādeva … For 84,000 years, he ruled as king with the Dharma and instructed others with virtue. After many years had passed, he told his barber,27 “Tell me if you ever see white hair on my head.”
「『爾時，彼人聞王教令，復經數年。 見王首上有白髮生，便前長跪，白大王曰： 「大王，當知，首上已生白髮。」 27. Hearing the king’s instruction, that man marked the years as they passed. When he saw white hair growing on the king’s head, he knelt in front of him and said, “Great King, you should know that white hair has grown on your head.”
「『時，王告彼人言： 「捉取金鑷，拔吾白髮，著吾手中。」 28. The king then said to that man, “Take gold tweezers, pluck out my white hair, and put it in my hand.”
「『爾時，彼人受王教令。 便執金鑷，前拔白髮。 爾時，大王見白髮已，便説此偈： 29. That man did as the king instructed. He took gold tweezers and plucked out the white hair in front of him. When the great king saw that white hair, he spoke this verse:
  • 「『「於今我首上，
    已生衰耗毛。
    天使已來至，
    宜當時出家。
  • “Now, the top of my head
    Has grown this grey hair.
    The heavenly messenger has arrived;
    It’s time for me to leave home.
「『「我今已食人中之福，宜當自勉昇天之徳。 剃除鬚髮，著三法衣，以信堅固，出家，學道，離於眾苦。」 30. “Now, I’ve enjoyed the fortunes that are among humans,28 but I must apply myself to the virtues that ascend to heaven. I’ll cut off my hair and beard, put on the three-piece Dharma robe, become steadfast in faith, leave home, and train on the path that parts with all manner of pain.”
「『爾時，王摩訶提婆便告第一太子名曰長壽： 「卿今知，不？ 吾首已生白髮。 意欲剃除鬚髮，著三法衣，以信堅固，出家，學道，離於眾苦。 汝紹吾位，以法治化。 勿令有失，違吾言教，造凡夫行。 所以然者？ 若有斯人違吾言者，便為凡夫之行。 凡夫者長處三塗、八難之中。」 31. King *Makhādeva then told his first prince, who was named *Dīrghāyu: “Did you know? White hair has grown on my head. I’ve decided to cut off my hair and beard, put on the three-piece Dharma robe, become steadfast in faith, leave home, and train on the path that parts with all manner of pain. You will succeed to my throne and rule with the Dharma. Don’t let anything be forgotten, my instructions be contradicted, or anyone return to the behavior of ordinary people. Why is that? If people contradict my words, then they’ll behave like ordinary people. Ordinary people spend a long time on the three muddy roads dealing with the eight difficulties.”29
「『爾時，王摩訶提婆以王之位授太子已，復以財寶賜與劫比。 便於彼處剃除鬚髮，著三法衣，以信堅固，出家，學道，離於眾苦。 於八萬四千歳善修梵行，行四等心慈、悲、喜、護。 身逝、命終，生梵天上。 32. Having entrusted his throne to the prince, King *Makhādeva also bestowed his treasure to his barber. From there, he cut off his hair and beard, put on the three-piece Dharma robe, made his faith steadfast, left home, and trained on the path that parts with all manner of pain. He cultivated the religious life well for 84,000 years and practiced four immeasurable mental states: Kindness, compassion, joy, and equanimity. When his body died and his life ended, he was born up in the Brahma Heaven.
「『時，長壽王憶父王教，未曾暫捨。以法治化，無有阿曲。 未經旬日便復得作轉輪聖王，七寶具足。 所謂七寶者：輪寶、象寶、馬寶、珠寶、玉女寶、典藏寶、典兵寶。 是謂七寶。 復，有千子勇猛、智慧。 能除眾苦統領四方。 33. King *Dīrghāyu remembered his father’s instructions and never abandoned them. He ruled with the Dharma without any crookedness. Before ten days had passed, he became the next noble wheel-turning king replete with the seven treasures. Those seven treasures were the wheel treasure, elephant treasure, horse treasure, jewel treasure, beautiful woman treasure, treasurer treasure, and army general treasure. These were the seven treasures. He also had a thousand sons who were courageous and wise. They eliminated all manner of pain in all four directions.
「『時，長壽王以前王法如上作偈： 34. Ruling with the former king’s Dharma as described above, King *Dīrghāyu composed this verse:
  • 「『「於今我首上，
    已生衰耗毛。
    天使已來至，
    宜當時出家。
  • “Now, the top of my head
    Has grown this grey hair.
    The heavenly messenger has arrived;
    It’s time for me to leave home.30
「『「我今已食人中之福，宜當自勉昇天之徳。剃除鬚髮，著三法衣，以信堅固，出家，學道，離於眾苦。」 35. “Now, I’ve enjoyed the fortunes that are among humans, but I must apply myself to the virtues that ascend to heaven. I’ll cut off my hair and beard, put on the three-piece Dharma robe, become steadfast in faith, leave home, and train on the path that parts with all manner of pain.”
「『時，長壽王告第一太子善觀曰： 「卿今知，不？ 吾已首上生白髮。 意欲剃除鬚髮，著三法衣，以信堅固，出家，學道，離於眾苦。 汝紹吾位，以法治化。 勿令有失，違吾言教，造凡夫行。 所以然者？ 若有斯人違吾言者，為凡夫之行。 夫凡夫者長處三塗、八難之中。」 36. King *Dīrghāyu then told his first prince, who was named *Sudarśana:31 “Did you know? White hair has grown on my head. I’ve decided to cut off my hair and beard, put on the three-piece Dharma robe, become steadfast in faith, leave home, and train on the path that parts with all manner of pain. You will succeed to my throne and rule with the Dharma. Don’t let anything be forgotten, my instructions be contradicted, or anyone return to the behavior of ordinary people. Why is that? If people contradict my words, then they’ll behave like ordinary people. Ordinary people spend a long time on the three muddy roads dealing with the eight difficulties.”
「『時，王長壽八萬四千歳善修梵行，行四等心慈、悲、喜、護。 身逝、命終，生梵天上。 37. King *Dīrghāyu then cultivated the religious life well for 84,000 years and practiced four immeasurable mental states: Kindness, compassion, joy, and equanimity. When his body died and his life ended, he was born up in the Brahma Heaven.
「『時，王善觀憶父王教，未曾暫捨。 以法治化，無有阿曲。』 38. King *Sudarśana remembered his father’s instructions and never abandoned them. He ruled with the Dharma without any crookedness.
「迦葉知，不？ 爾時，摩訶提婆豈異人乎？ 莫作是觀。 爾時，王者今釋迦文是。 時，長壽王者今阿難身是。 爾時，善觀者今優多羅比丘是。 恒受王法，未曾捨忘，亦不斷絶。 時，善觀王復興父王勅以法治化，不斷王教。 所以然者？ 以父王教難得違故。」 39. [Ānanda said:] “Kāśyapa, did you know? That *Makhādeva couldn’t have been another person. Don’t form that view. That king then was Śākyamuni in the present. King *Dīrghāyu is Ānanda now. King *Sudarśana is the monk Uttara now. They always accepted the king’s Dharma, never abandoned it, and didn’t let it come to an end. King *Sudarśana renewed his father’s command to rule with the Dharma and not to end the king’s instructions. Why is that? So that it would be difficult to contradict his father’s teaching.”
爾時，尊者阿難便説偈曰： 40. Venerable Ānanda then spoke in verse:
  • 「敬法，奉所尊，
    不忘本恩報，
    復能崇三業：
    智者之所貴。
  • “Respecting the Dharma, presenting what’s honored,
    Not forgetting to repay past kindness,
    And venerating with the three deeds:
    These are things valued by the wise.
「我觀此義已，以此増一阿含授與優多羅比丘。何以故？一切諸法皆有所由。」 41. “After contemplating the meaning of this, I entrusted the Ekottarika Āgama with the monk Uttara. Why was that? All the teachings arise from it.”
Ānanda’s Exhortation
時，尊者阿難告優多羅曰： 「汝前作轉輪聖王時，不失王教。 今復，以此法而相囑累。 不失正教，莫作凡夫之行。 汝今，當知，若有違失如來善教者，便墮凡夫地中。 何以故？ 時，王摩訶提婆不得至竟解脫之地。 未得解脫至安隱處。 雖受梵天福報，猶不至究竟如來善業，乃名究竟安隱之處。 快樂無極，天人所敬，必得涅槃。 以是之故，優多羅，當奉持此法。 諷、誦、讀念，莫令缺漏。」 42. Venerable Ānanda then told Uttara, “When you became a noble wheel-turning king before, you didn’t forget the king’s instructions. Now, you’ve been entrusted again with this Dharma. Don’t forget the correct teaching and don’t behave like ordinary people. Now, you should know that if anyone goes against the Tathāgata’s good teaching, they will fall back to the level of ordinary people. Why is that? At that time, King *Makhādeva hadn’t reached the published level of liberation. He had yet to attain that liberation and reach the place of safety. Although he got the rewards of the Brahma Heaven, he still didn’t reach the published good deeds of the Tathāgata, which is then called the published place of safety. For the happiness that’s infinite and honored by gods and humans, one must attain nirvāṇa. Therefore, Uttara, you should accept and keep this Dharma. Chant, recite, and read it from memory, and don’t let it be lost.”
爾時，阿難便説偈曰： 43. Ānanda then spoke in verse:
  • 「於法當念故，
    如來由是生。
    法興成正覺、
    辟支、羅漢道
  • “Because the Dharma will be remembered,
    Tathāgatas will arise from it.
    The Dharma produces Completely Awakened Ones,
    As well as pratyeka buddhas and arhats.
  • 法能除眾苦，
    亦能成果實。
    念法、不離心，
    今報後亦受。
  • The Dharma eliminates all manner of pain
    And achieves the fruits [of the path].
    Remembering the Dharma, not letting it leave one’s mind,
    Brings rewards now and in the next life.
  • 若欲成佛者
    猶如釋迦文
    受持三藏法，
    句逗不錯亂。
  • Someone who wants to become a buddha
    Who’s just like Śākyamuni
    Should accept and keep the Tripiṭaka Dharma,
    Without corrupting a single line.
  • 三藏雖難持，
    義理不可窮。
    當誦四阿含
    便斷天人徑。
  • Although the Tripiṭaka is hard to retain,
    It’s meaning and principles are unending.
    You should recite the four Āgamas
    Until the path of gods and humans stops.
  • 阿含雖難誦，
    經義不可盡。
    戒律勿令失，
    此是如來寶。
  • Although the Āgamas are hard to recite,
    The meaning of the sūtras is inexhaustible.
    Don’t let the Vinaya be lost,
    For it is the Tathāgata Jewel.
  • 禁律亦難持，
    阿含亦復然。
    牢持阿毘曇
    便降外道術。
  • The Vinaya is also hard to retain,
    Just as the Āgamas are.
    Safeguarding the Abhidharma
    Defeats the tactics of other religions.
  • 宣暢阿毘曇，
    其義亦難持。
    當誦三阿含，
    不失經句逗。
  • Proclaiming the Abhidharma,
    Its meaning is hard to retain, too.
    You should recite the [other] three Āgamas,
    Don’t lose a sūtra or a line.
  • 契經、阿毘曇、
    戒律流布世。
    天人得奉行，
    便生安隱處。
  • The Sūtras, Abhidharma,
    And Vinaya will spread throughout the world.
    Gods and humans will obtain and accept them,
    And then they’ll be born in safe places.
  • 設無契經法，
    亦復無戒律，
    如盲投於冥。
    何時當見明？
  • If there was no sūtra Dharma
    And no Vinaya precepts either,
    We’d be like blind people thrown into darkness.
    When would we ever see the light?
  • 以是囑累汝，
    并及四部眾。
    當持勿輕慢，
    於釋迦文尼。」
  • Therefore, I entrust this with you,
    Together with the fourfold assembly.
    You must keep it, don’t take it lightly,
    For it came from Śākyamuni.”
尊者阿難説是語時，天地六反震動。 諸尊神、天在虚空中手執天華而散尊者阿難上及散四部之眾。 一切天、龍、鬼神、乾沓和、阿須倫、加留羅、甄陀羅、摩休勒等皆懷歡喜而悉歎曰： 「善哉，善哉，尊者阿難！ 上、中、下言悉無不善。 於法當恭敬，誠如所説。 諸天、世人無不從法而得成就。 若有行惡，便墮地獄、餓鬼、畜生。」 44. When Venerable Ānanda said this, heaven and Earth shook in six ways. The honored spirits and gods in the sky took heavenly flowers in hand and scattered them over Venerable Ānanda and the fourfold assembly. All the gods, nāgas, yakṣa spirits, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas felt joyous and praised him: “Good, Venerable Ānanda! Good! In the beginning, middle, and end, none of your words aren’t good. They revere the Dharma as it should be, and they’re spoken sincerely. There’s nothing achieved by gods and worldly people that doesn’t come from the Dharma. Anyone who does evil will fall to hell or be born among hungry ghosts and animals.”
爾時，尊者阿難於四部眾中而師子吼，勸一切人奉行此法。 爾時，座上三萬天人得法眼淨。 爾時，四部之眾諸天、世人聞尊者所説歡喜，奉行。 45. Venerable Ānanda then roared the lion’s roar for the fourfold assembly, exhorting everyone to put this Dharma into practice. Then, 30,000 gods and humans attained the purification of their Dharma eyes, right there on their seats. The fourfold assembly, gods, and worldly people who heard what the Venerable had taught rejoiced and approved it.

Notes

  1. For the source text, cf. T125.2.549b12-52c7. I do not know of any direct parallels for this introduction, but it shares many elements with other texts. The story of Ānanda reciting the sūtras has parallels in the various Vinaya accounts of the first council after the Buddha’s parinirvāṇa. King Dirghāyu and Makhadeva also are characters who appear in Buddhist avadāna texts, some of which are included in EBTs such as MĀ 72 and MN 83. The verse that Ānanda recites for Mahākāśyapa is a famous one: It’s verse 183 in the Dhammapāda and appears in a variety of sources such as DN 14, Vinaya texts, and parallels to the Dhammapāda in other languages. [back]

  2. Śākyamuni. C. 能仁. Lit. “The Humane One.” This was an uncommon translation of Śākyamuni.

    Seventh Sage. This refers to the Buddha being the last of a lineage of seven Buddhas. For sources on the topic, see the Mahāvadāna Sūtra and its parallels (DĀ 1, DN 14, EĀ 48.4, and Taisho 2-4).

    Unsurpassed law. C. 無上軌. Here, S. dharma has been translated as “law” (軌), which is also the meaning of the usual C. translation (法). [back]

  3. four immeasurables. C. 四等(心), S. catvāry-apramāṇāni, P. catasso appamaññāyo. Lit. “four thoroughnesses,” this was a translation of the four immeasurables (kindness, compassion, joy, and equanimity). These were the subjects of a meditative practice also known as the four abodes of Brahma (S. catvāro brahma-vihārāḥ) because it was considered a way to be born in the Brahma Heaven. [back]

  4. It’s notable that Ānanda is not criticized as stupid by Mahākāśyapa in this version of events, nor does his being an arhat or not play a part in his qualification as wise or learned. His deprecation in other accounts vs. his praiseworthiness here may well have been later editorializing by sectarian authors, given that the accounts are so different in this regard. [back]

  5. numberless assembly. Lit. “assembly of 84,000” (C. 八萬四千眾).

    liberation. Lit. “liberation of mind” (C. 心解脫).

    freed from bondage. I’ve simplified this line for brevity. Lit. “Become fields of merit by freeing themselves from the place of bonds and attachments.” Presumably, these last two lines refer only to the monks and nuns and not all four assemblies. [back]

  6. for three asaṃkhya eons. C.三阿僧祇. This is an reference to the concept of a long bodhisattva career that spans three “innumerable eons” (S. asaṃkhya kalpa) of past lives. Thus, we see here the influence of jātaka literature, wherein this concept was first developed. [back]

  7. hero. C. 世雄. Lit. “world hero.” Likely equiv. to S. mahāvīra (“great hero”), which was an epithet of the Buddha, and commonly used for great persons in India. Thus, he was considered the Buddha’s equal.

    half seats. C. 半坐. I don’t know the Indic equiv. for this expression, but context seems to indicate they asked for lower or smaller seats than Kāśyapa’s out of deference. [back]

  8. three pure eyes. C. 三清淨眼. This refers to the physical eye, divine eye, and Dharma eye. The physical eye is the mortal eye made of flesh. The divine eye is the power of clairovoyance possessed by gods. The Dharma eye is a metaphorical vision that comprehends the Dharma directly. [back]

  9. Ekottarika. C. 増一. Throughout the Introduction, Ekottarika is translated as 増一, which was equiv. to 增壹. I’ve chosen to translate and transliterate this term as “increasing by one” or “Ekottarika” depending on context. Some passages are discussing the method of organizing the sūtras, and others are referring to the Āgama by its title. [back]

  10. pāramitās. C. 度無極. The Chinese translation appears to interpret S. pāramitā as “crossing” (度, S. pār-) “the limitless” (無極, S. amita). I’ve reverted to the S. for both brevity and clarity. [back]

  11. chop their hands and feet off. This is probably a reference to a well-known jātaka tale about an ascetic who was punished for socializing with a jealous king’s women by having his hands and feet amputated. The story is often cited as an illustration of the pāramitā of tolerance, perhaps most famously in the Diamond Sūtra (S. Vajracchedikā Prajñāpāramitā Sūtra) For the original jātaka story, see e.g. the Khantivadi Jātaka in Pali sources (Jā 313). [back]

  12. Opposing practices. C. 妨人諸行. Lit. “Opposing a person’s practices.” Also, 諸行 may translate a word related to S. saṃskāra, which could mean “conditioned things” or “mental activity” in general. The four right efforts that are the basic template for this paramita involves disciplining one’s habits generally, so “practices” can refer to mental habits, too. [back]

  13. breathe in and out. C. 出入息. This would likely be a reference to the mindfulness of breathing practice. [back]

  14. those freed by faith. C. 信解脫, P. saddhāvimutta. This refers to a level of trainee who has partially destroyed the contaminants and firmly planted their faith in the Tathāgata. Cf. MĀ 195 & MN 70, which discuss the stages of the trainee. This passage is saying that, aside from those who hadn’t achieved liberation or a measure of it, Buddhists had a difficult time accepting the authenticity of bodhisattva practices. [back]

  15. set out for awakening. C. 發道意. The straightforward reading of this expression is as a translation of S. bodhi-cittopāda. Hirakawa lists possible underlying Indic expressions as S. cittopāda, paribodhita, and bodhaye saṃprastithaḥ. [back]

  16. land of the Śākya Lion. C. 薩迦尸國 (EMC. sat-kă-ʃɪi = G. *Sakaṣi-). My guess is that 薩迦尸 transliterated the equivalent of S. śākyasiṃha (“the Śākya Lion”), which in extant G. was śakasiha. I.e., the entire term refers to the Buddha’s homeland (Kapilavastu). This would match the story in EĀ 24.5, which says the Buddha visited his father after converting the Kāśyapa brothers. [back]

  17. This is the opening of the first sūtra of the Ekottarika Āgama (EĀ 2.1). [back]

  18. This discribes the contents of Chapters 3 and 4. Kauṇḍinya was the first to understand the four noble truths, and this Subhadra is likely the last to be liberated just before the Buddha parinirvāṇa-ed. [back]

  19. a mixed piṭaka. C. 雜藏. This translation suggests that the fourth piṭaka in this school’s canon was called S. Saṃyukta rather than S. Kṣudraka. Nonetheless, the description sounds similar to the Theravāda’s Khuddaka Nikāya, containing a jātaka collection of stories illustrating the Bodhisattva’s practice and other sūtra collections. We are left to wonder what texts specifically were meant by the “expansive Mahāyāna doctrine” (C. 方等大乘義, S. vaipulya mahāyāna artha). We can only guess. [back]

  20. This last line implies that Ānanda is not yet an arhat after reciting and organizing the sūtras. Other accounts of these events depict a conflict between Mahākāśyapa and Ānanda, the former forcing the latter to finish the task of becoming an arhat before allowing him into the council proceedings. This was apparently one of the many disagreements between the early schools: Whether someone not yet an arhat could possess wisdom or not. Ānanda was the principle example, and Vinaya accounts of the first council were written according to the position taken. Apparently, the author(s) of this account were among the camp that held that a trainee could be wise. [back]

  21. Paranirmitavaśavartin gods … Nirmāṇarati gods. The Taisho edition has the order of these heavens reversed, which is the result of a single character (他) being moved from one to the other. I’ve corrected the typo in my translation. [back]

  22. Ekottara. C. 伊倶優多羅 (EMC. i-kɪu ɪəu-ta-la = G. *ekutara). The G. equivalent of S. ekottarika is attested as G. ekutariga. The C. transliteration here looks very close to G. ekutara, so I’ve adopted the S. equivalent as a best guess.

    Mukhottara. C. 目伽優多羅 (EMC. mɪuk-k‘ie ɪəu-ta-la = G. *mukhetara). 目伽 most likely transliterates G. mukha, so I’ve adopted the S. equiv. of G. Mukha+utara.

    Nagottara. C. 龍優多羅. Here, we have a translation of G. naga (龍) and a transliteration of utara. [back]

  23. Vidyūttara. C. 雷電優多羅 (EMC. ɪəu-ta-la = G. utara). Here, we have a translation of “lightning” and a transliteration of G. utara. I’ve guessed S. vidyūttara as a likely Indic equivalent.

    Devottara. C. 天優多羅. Here, we have a translation of Indic deva and transliteration of G. utara. I’ve adopted the S. equivalent of G. deva + utara.

    Brahmottara. C. 梵優多羅 (EMC. bɪʌm ɪəu-ta-la = G. Braṃmotara). Here, we have a transliteration of G. braṃma + utara. The equivalent would be S. Brahmottara, which is attested in other contexts. [back]

  24. Makhādeva. C. 摩訶提婆 (EMC. mua-he-dei-bua = G. Mahadeva), P. Makhādeva, S. Mahādeva. The following avadāna story has parallels in other sources. In Pali, it’s found in Jā 541 and MN 83, where the king’s name is Makhādeva rather than Mahādeva, which is found in S. sources. In Chinese sources, the transliteration in both early and late translations is S. Mahādeva, too (cf. MĀ 67, T152 No. 87, and T211 C. 38, and EĀ 50.4). This is interesting insofar as the G. dialect transliterated to C. often changed -kh- to -h-. This raises the possibility that the P. tradition has preserved the original Prakrit pronunciation, while later S. sources did not when translated from G. I’ve adopted the P. equivalent based on this. [back]

  25. Mango Park. C. 甘梨園. We don’t get a full location here, but 甘梨園 was used in T212 for the Āmravana of Vaisali, so I assume 甘梨 (lit. “sweet pear”) was intended as an approx. of S. āmra (mango). [back]

  26. rainbow. C. 五色光. Lit. “five-colored light.” [back]

  27. barber. C. 劫比 (MC. kɪʌp-pii = G. *kapi-). I’m reading this transliteration as equivalent to P. kappaka (S. kalpaka), meaning a barber. It would fit the Indic parallels to this jātaka story (cf. Jā 541, MN 83). It is possible that this is a personal name that meant “like a barber” (i.e., G. *kapika). [back]

  28. enjoyed. C. 食. Lit. “eaten” or “fed on” (食). [back]

  29. Dīrghāyu. C. 長壽. Translated lit. as “Long Life Span.” There’s another mythical King Dīrghāyu who played a prominent role in a story told to the Kauśāmbī monks in MĀ 72.

    three muddy roads. C. 三塗. This was an alternate translation of S. trividhā durgatiḥ, also translated as the “three unfortunate destinations” (i.e., rebirth among animals, hungry ghosts, and in hell). It was more commonly translated to C. as 三惡趣 (“three bad destinations”).

    eight difficulties. C. 八難. This refers to eight situations that prevent sentient beings from achieving liberation. The list varies some from source to source. Four difficulties are not being born among humans (i.e., hell, hungry ghosts, animals, and gods). Four other difficulties involve not encountering the Buddha’s teaching or being unable to practice it. This typically includes things like not being born in a civilized land, not finding a good teacher, not having the capacity to hear or understand it, and living during a time when there is no Buddha. [back]

  30. From this verse down to the verse spoken by Ānanda, I’ve translated an excerpt appended to the end of fascicle 1 of the Taisho edition (cf. T125.2.553c5-c24). Apparently, a page of Chinese was lost and found again. I’ve put it back in its proper place in this story. [back]

  31. Sudarśana. C. 善觀. Translated lit. as “Good Observation.” This is an educated guess given the context. S. darśana was often translated as 見, but related terms like 現 were sometimes used. [back]

Translator: Charles Patton

Last Revised: 7 January 2023

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