Translating Classical Buddhism to Modern English

The Numerical Discourses

Chapter 40: The Seven Suns

（二）婆利迦 2. Varṣākāra
聞如是： 一時，佛在羅閱城、迦蘭陀竹園所。 與大比丘眾五百人俱。 1. Thus I have heard:1 One time, the Buddha was staying at the Squirrels’ Bamboo Park of Rājagṛha. He was accompanied by a large assembly of five hundred monks.
是時，摩竭國王阿闍世，在群臣中而作是說： 「此拔祇國極為熾盛，人民眾多。 吾當攻伐，攝彼邦土。」 2. It was then that the King of Mahadha Ajātaśatru made this statement at a meeting with his ministers, “The country of Vṛji is flourishing so much, and its people are populous. I will attack and annex that land!”
是時，阿闍世王告婆利迦婆羅門曰： 「汝今往至世尊所，持吾姓名。 往問訊世尊，禮敬，承事云： 『王阿闍世白世尊言： 「意欲攻伐拔祇國，為可爾不？」』 設如來有所說者，汝善思惟，來向吾說。 所以然者？ 如來語終不有二。」 3. King Ajātaśatru then addressed the brahmin Varṣākāra, “Now, go to the Bhagavān in the name of my family. Go there and exchange greetings with the Bhagavān, bow to him, and then deliver this message, ‘King Ajātaśatru says to the Bhagavān, “I am thinking about attacking the country of the Vṛji. Would that be advisable?”’ Whatever the Tathāgata says, remember it well and then come back and tell it to me. Why is that? The Tathāgata’s statements are never duplicitous.”
是時，婆羅門受王教勅，往至世尊所，共相問訊，在一面坐。 是時，婆羅門白佛言： 「王阿闍世禮敬世尊，承事問訊。 又復重白： 『意欲往攻伐拔祇大國。』 先來問佛『為可爾不？』」 4. That brahmin accepted the King’s instructions and went to the Bhagavān. They exchanged greetings, and he sat to one side. Then, the brahmin said to the Buddha, “King Ajātaśatru bows to the Bhagavān and sends his regards and greetings. He also has this to ask, ‘I am thinking of attacking the great country of the Vṛji.’ Before doing so, he asks the Buddha, ‘Would that would be advisable?’”
爾時，彼婆羅門以衣覆頭脚，著象牙屐，腰帶利劍，不應說法。 5. That brahmin’s robe covered him from head to toe, he wore sandals made from elephant tusks, and he had a sharp sword hanging at his side, all of which was inappropriate for discussing Dharma.2
是時，世尊告阿難曰： 「若拔祇人民修七法者，終不為外寇所壞。 云何為七？ 若當拔祇國人民，盡集一處而不散者，便不為他國所壞。 是謂初法不為外寇所敗。 6. The Bhagavān then addressed Ānanda: “If the Vṛji people cultivate seven things, they will never be destroyed by an outside invader. What are the seven? If the people of Vṛji were to all assemble in one place and not disperse themselves, then they won’t be destroyed by another country. This is called the first way of not being conquered by an outside invader.3
「復次，阿難，拔祇國人上下和順，拔祇人民不為外人所擒。 是謂，阿難，第二之法不為外寇所壞。 7. “Furthermore, Ānanda, if people of high and low positions in Vṛji are in harmony, they won’t be destroyed by an outside invader. This, Ānanda, is called the second way of not being conquered by an outside invader.4
「復次，阿難，若拔祇國人亦不婬他，著他女人色⋯ 是謂第三之法不為外寇所壞。 8. “Furthermore, Ānanda, if the people of Vṛji don’t lust after others and aren’t attached to a woman’s form, [they won’t be destroyed by an outside invader.] This is called the third way of not being conquered by an outside invader.5
「復次，阿難，若拔祇國不從此間而傳至彼，亦復不從彼間傳來至此⋯ 是謂第四之法不為外寇所壞。 9. “Furthermore, Ānanda, if the Vṛji don’t convey what happens here to others elsewhere nor convey to those here what happens elsewhere, [they won’t be destroyed by an outside invader.] This is called the fourth way of not being conquered by an outside invader.6
「復次，阿難，若拔祇國人供養沙門、婆羅門，承事禮敬梵行人者⋯ 是謂第五之法，是時便不為外寇所獲。 10. “Furthermore, Ānanda, if the people of Vṛji offer support to ascetics and brahmins, doing their duty, honoring, and respecting those of the religious life, [they won’t be destroyed by an outside invader.] This is called the fifth way of not being conquered by an outside invader.7
「復次，阿難，若拔祇國人民不貪著他財寶者⋯ 是謂第六法不為外寇所壞。 11. “Furthermore, Ānanda, if the people of Vṛji do not covet the wealth of others, [they won’t be destroyed by an outside invader.] This is called the sixth way of not being conquered by an outside invader.8
「復次，阿難，若拔祇國人民皆同一心，不向神寺，專精其意，便不為外寇所壞也。 是謂第七之法不為外寇所壞。 是謂，阿難，彼拔祇人修此七法者，終不為外人所壞。」 12. “Furthermore, Ānanda, if the people of Vṛji are all of the same mind, don’t go against the spirits and shrines, and are focused in thought, then they won’t be destroyed by an outside invader. This is called the seventh way of not being conquered by an outside invader.9 These, Ānanda, are the seven things that the people of Vṛji cultivate such that they will never be destroyed by outsiders.
是時，梵志白佛言： 「設當彼人成就一法，猶不可壞。 何況七法而可壞乎？ 止，止！世尊，國事猥多。 欲還所止。」 爾時，梵志即從座起而去。 13. “The brahmin then said to the Buddha, “Even if these people accomplished one of those things, they would still be undefeatable. How could they be destroyed if it were all seven? Stop, Bhagavān, stop! I have many duties of state. I will stop and return to them.” The brahmin then rose from his seat and departed.
彼梵志不遠，爾時世尊告諸比丘： 「我今當說七不退轉法。 汝等諦聽，善思念之。」 14. That brahmin had not gone far when the Bhagavān addressed the monks, “Now, I will teach seven ways to not retreat. All of you, listen closely and consider it well.”
諸比丘白佛言：「唯然，世尊！」 爾時，諸比丘從佛受教。 The monks said to the Buddha, “Very well, Bhagavān!” The monks then accepted the Buddha’s teaching.
世尊告曰： 「云何為七不退轉之法？ 比丘當知，若比丘共集一處，皆共和順，上下相奉，轉進於上，修諸善法而不退轉，亦不為魔所得便。 是謂初法不退轉。 15. The Bhagavān told them, “What are the seven ways to not retreat? Monks, you should know, if the monks assemble together in one place, they are in harmony with each other, and those in higher and lower positions are respectful of each other, they will make progress higher, cultivate skillful qualities without retreating, and won’t be taken advantage of by Māra. This is called the first way to not retreat.10
「復次，眾僧和合順從其教，轉進於上⋯而不退轉，不為魔王所壞。 是謂第二之法不退轉也。 16. “Furthermore, if the Saṅgha is united and follows their teachings, they will make progress higher, [cultivate skillful qualities] without retreating, and won’t be taken advantage of by Māra. This is called the second way to not retreat.11
「復次，比丘不著事務，不修世榮，轉進於上⋯不為魔天所得其便。 是謂第三不退轉之法也。 17. “Furthermore, if the monks aren’t attached to work and don’t cultivate worldly toil, they will make progress higher, [cultivate skillful qualities without retreating], and won’t be taken advantage of by Māra. This is called the third way to not retreat.12
「復次，比丘不諷誦雜書，終日策役其情意，轉進於上⋯不為魔王得其便。 是謂第四不退轉之法也。 18. “Furthermore, if the monks don’t recite a mixture of texts and employ their own minds the whole day, they will make progress higher, [cultivate skillful qualities without retreating], and won’t be taken advantage of by Māra. This is called the fourth way to not retreat.13
「復次，比丘勤修其法，除去睡眠，恒自警寤，轉進於上⋯不為弊魔而得其便。 是謂第五不退轉之法。 19. “Furthermore, if the monks diligently cultivate their Dharma, rid themselves of sleepiness, and continuously guard their wakefulness, they will make progress higher, [cultivate skillful qualities without retreating], and won’t be taken advantage of by Māra. This is called the fifth way to not retreat.14
「復次，比丘不學算術，亦不使人習之，樂閑靜之處，修習其法，轉進於上⋯不為弊魔得其便也。 是謂第六不退轉之法。 20. “Furthermore, if the monks don’t train in mathematics nor make other people study that subject and enjoy secluded places to cultivate their Dharma, they will make progress higher, [cultivate skillful qualities without retreating], and won’t be taken advantage of by Māra. This is called the sixth way to not retreat.15
「復次，比丘起一切世間不可樂想，習於禪行，忍諸法教，轉進於上⋯不為魔所得其便。 是謂七不退轉法也。 若有比丘成就此七法，共和順者，便不為魔得其便也。」 21. “Furthermore, if the monks have the idea that the whole world is unpleasant, they all practice meditation, and they teach the acceptance of things, they will making progress higher, [cultivate skillful qualities without retreating], and won’t be taken advantage of by Māra. This is called the seventh way to not retreat.16 If there are monks who accomplish these seven things and are in harmony with each other, then Māra won’t take advantage of them.
爾時，世尊說此偈言： 22. The Bhagavān then spoke in verse:
  • 「除去於事業
    又非思惟亂。
    設不行此者
    亦不得三昧。
  • “Rid yourselves of duties and work
    And don’t be confused in your thinking.
    Those who don’t do these things
    Still won’t gain samādhi.
  • 能樂於法者，
    分別其法義。
    比丘樂此行
    便致三昧定。
  • Those who enjoy the Dharma
    Will discern the Dharma’s meaning.
    Those monks who enjoy this practice
    Will become settled in samādhi.
「是故，比丘，當求方便，成此七法。如是，諸比丘，當作是學。」 23. “Therefore, monks, you must pursue the methods that accomplish these seven things. Thus, monks, you should train yourselves.”
爾時，諸比丘聞佛所說歡喜，奉行。 24. The monks who heard what the Buddha taught rejoiced and approved.

Notes

  1. For the source text, cf. T26.1.738a11-c19. Direct parallels to this sūtra include AN 7.22, MĀ 142, and Chapter 36 of Dharma Verse Stories (T211). This story serves as the introduction to most versions of the Parinirvāṇa Sūtra (cf. DN 16, DĀ 2, T5, T6, T1451, and the Sanskrit edition). The parallels in the Parinirvāṇa Sūtra are greatly expanded with a series of lists taught to the monks after Varṣākāra’s departure. Here, there is only the first list of things for the Saṅgha to practice.

    Generally speaking, this sūtra seems to represent a fairly early version of the story, but it has developed further compared to the simplest versions found in T211 and AN 7.22. Ānanda appears in this version, but only as the person the Buddha addresses when enumerating the seven things that the Vṛji should practice. The Buddha also teaches seven practices to the community of monks after Varṣākāra leaves, as he does in the other parallels besides T211 and AN 7.22.

    That said, the lists in this version don’t correspond well to either the Sarvāstivāda/Theravāda parallels (MĀ 142, T1451, Sanskrit edition, AN 7.22, and DN 16) or the version found in T211, T5, and T6. It must have been from another tradition that exerted little influence on the others. Generally speaking, this version has a greater focus on practicing the religious life than the unity of the Saṅgha. [back]

  2. This observation is not found in the other versions of this story. It’s purpose seems to be to explain why the Buddha addresses Ānanda instead of Varṣākāra for the rest of the discourse. The same thing is accomplished in the more familiar versions of the story by having the Buddha ask Ānanda if the Vṛji were following his previous advice to them. But we should note that the simplest version (T211) does not involve Ānanda at all.

    This suggests that the versions involving Ānanda might be a fusion of two stories: One of Ajātaśatru sending Varṣākāra to the Buddha, and another in which the Buddha taught the seven principles to Ānanda. When the two stories were combined, a segue was needed to make the change in interlocutor more natural.

    Another explanation might be that some traditions held Varṣākāra in contempt for his association with Ajātaśatru and depicted the Buddha snubbing him. There’s certainly other instances of this kind, such as the Buddha’s contemptuous treatment of Ānanda in the Parinirvāṇa Sūtra, which may actually be an expression of later opinions about him. [back]

  3. This first item differs from the other versions, which generally agree on holding frequent meetings. Here, the Buddha seems to be giving the Vṛji the military advice to gather all their forces into a single army. This was indeed wise counsel in ancient times when battles were generally won by the larger army. A single large force could easily defeat several smaller armies if they were disunited. [back]

  4. This second item is also echoed in the other versions. However, only DĀ 2 makes specific mention of people in high and low positions being in harmony. T211 and T5 mention the people and the elite or the elite and ministers being in harmony. The Sarvāstivāda/Theravāda versions express the Vṛji unity as doing everything in unison. [back]

  5. This third item is unique to this version of the list. It echoes the sentiment of item four in MĀ 142 and T1451 and five in AN 7.22/DN 16, which mention acts of violation towards women such as adultery, rape, and abduction. Here, this seems to have changed to not lusting after women, generally. [back]

  6. This fourth item references divisive speech, which involves spreading rumors between groups or communities that cause conflict or mistrust between them. It doesn’t have a direct parallel in the other versions of this list. [back]

  7. This fifth iten is similar to the last principle in T211 and DĀ 2 in that it only mentions ascetics and brahmins rather than arhats. The other versions only mention arhats, which is perhaps a sign of alienation between Buddhists and other religions in later eras. [back]

  8. This sixth item lacks a parallel in the other versions of the list, which advise respect for traditional shrines, spirits, and gods. [back]

  9. This last principle also lacks a direct parallel in the other versions of this list. There is mention here of spirits and shrines that was found in the previous item in the other lists, but it seems out of place here. [back]

  10. This first item echoes the first one in the previous list but the second item has also been merged with it. In DĀ 2 and T5, the second item remains separate from the first in the list. [back]

  11. This second item has the same sentiment as we find in the Sarvāstivāda and Theravāda versions (i.e., MĀ 142, T1451, the Sanskrit edition, and DN 16), which depict the monks acting in unison as they sit, rise, and carry out their duties. Here, we get only a basic statement of their unity. [back]

  12. There’s no parallel for this third item in the other versions. [back]

  13. This fourth item is also unique to this version of the list. [back]

  14. This fifth item most likely refers to the practice of meditating or contemplating the Dharma late into the night, and thus requires the ability to remain awake and alert. It doesn’t have a parallel in the other versions of the list. [back]

  15. This sixth item is partially parallel to the sixth item in DN 16, MĀ 142, T1451, and the Sanskrit edition. The mention of mathematics is unique, however, and probably refers to the type of work that literate people often were given in ancient times: tallying ledgers, keeping records of trade, laying out building plans, and so forth, which required skill in mathematics. [back]

  16. This seventh item is unique to this list. The final item in the other parallels echoes the last item in the previous list about honoring and supporting those of the religious community (or arhats in particular). [back]

Translator: Charles Patton

Last Revised: 15 July 2025

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