Translating Classical Buddhism to Modern English

The Medium Discourses

Chapter 1: The Sevens

（三） 中阿含 七法品 城喻經第三 (初一日誦) 3. The City Parable
我聞如是： 一時，佛遊舍衛國，在勝林、給孤獨園。 1. Thus I have heard:1 One time, the Buddha traveled to the country of Śrāvastī and was staying at Anāthapiṇḍada’s Park in Jeta’s Grove.
A King’s Frontier City
爾時，世尊告諸比丘： 「如王邊城七事具足，四食豐饒、易、不難得。 是故，王城不為外敵破；唯除内自壞。 2. It was then that the Bhagavān addressed the monks, “Suppose a king’s frontier city is supplied with seven things and an abundance of four foods that are easy and not difficult to obtain. Because of this, that king’s city won’t be defeated by external enemies but only by internal self-destruction.2
「云何王城七事具足？ 謂王邊城造立樓櫓，築地使堅、不可毀壞。 為内安隱，制外怨敵。 是謂王城一事具足。 3. “What are the seven things with which that king’s frontier city is supplied? The king’s frontier city erects a guard tower, building it on ground that makes it sturdy and indestructible. Those inside the city are kept safe, and external enemies are kept at bay. This is called the first thing with which the king’s city is supplied.3
「復次，如王邊城掘鑿池塹，極使深廣，修備可依。 為内安隱，制外怨敵。 是謂王城二事具足。 4. “Furthermore, suppose the king’s city digs a moat, making it quite deep and wide, and it’s maintained dependably.4 Those inside the city are kept safe, and external enemies are kept at bay. This is called the second thing with which the king’s city is supplied.
「復次，如王邊城周匝通道，開除、平、博。 為内安隱，制外怨敵。 是謂王城三事具足。 5. “Furthermore, suppose the king’s frontier city makes a path all around it that’s cleared, level, and broad.5 Those inside the city are kept safe, and external enemies are kept at bay. This is called the third thing with which the king’s city is supplied.
「復次，如王邊城集四種軍力，象軍、馬軍、車軍、歩軍。 為内安隱，制外怨敵。 是謂王城四事具足。 6. “Furthermore, suppose the king’s frontier city gathers a fourfold army of elephant troops, horse troops, chariot troops, and foot troops.6 Those inside the city are kept safe, and external enemies are kept at bay. This is called the fourth thing with which the king’s city is supplied.
「復次，如王邊城豫備軍器，弓、矢、鉾、戟。 為内安隱，制外怨敵。 是謂王城五事具足。 7. “Furthermore, suppose the king’s frontier city prepares armaments, such as bows, arrows, spears, and pikes.7 Those inside the city are kept safe, and external enemies are kept at bay. This is called the fifth thing with which the king’s city is supplied.
「復次，如王邊城立守門大將明略、智辯、勇毅、奇謀。 善則聽入；不善則禁。 為内安隱，制外怨敵。 是謂王城六事具足。 8. “Furthermore, suppose the king’s frontier city appoints a commander to guard its entrances who is resourceful, intelligent, courageous, and shrewd. He permits those who are good to enter and bars those who are not good.8 Those inside the city are kept safe, and external enemies are kept at bay. This is called the sixth thing with which the king’s city is supplied.
「復次，如王邊城築立高墻，令極牢固，泥塗堊灑。 為内安隱，制外怨敵。 是謂王城七事具足也。 9. “Furthermore, suppose the king’s frontier city builds a high wall, making it quite strong and coating it with whitewash.9 Those inside the city are kept safe, and external enemies are kept at bay. This is called the seventh thing with which the king’s city is supplied.
「云何王城四食豐饒、易、不難得？ 謂王邊城水、草、樵木資有豫備。 為内安隱，制外怨敵。 是謂王城一食豐饒、易、不難得。 10. “Which four foods are abundant in that king’s city, which are easy and not difficult to obtain? The king’s frontier city provides a reserve of water, hay, and firewood. Those inside the city are kept safe, and external enemies are kept at bay. This is called the first food that’s abundant in the king’s city, which is easy and not difficult to obtain.10
「復次，如王邊城多收稻穀及儲畜麥。 為内安隱，制外怨敵。 是謂王城二食豐饒、易、不難得。 11. “Furthermore, suppose the king’s frontier city gathers much rice and stockpiles barley.11 Those inside the city are kept safe, and external enemies are kept at bay. This is called the second food that’s abundant in the king’s city, which is easy and not difficult to obtain.
「復次，如王邊城多積秥豆及大、小豆。 為内安隱，制外怨敵。 是謂王城三食豐饒、易、不難得。 12. “Furthermore, suppose the king’s frontier city stockpiles calabash beans, green grams, and lentils.12 Those inside the city are kept safe, and external enemies are kept at bay. This is called the third food that’s abundant in the king’s city, which is easy and not difficult to obtain.
「復次，如王邊城畜酥、油、蜜、及甘、蔗餹、魚、鹽、脯肉，一切具足。 為内安隱，制外怨敵。 是謂王城四食豐饒、易、不難得。 13. “Furthermore, suppose the king’s frontier city has stores of butter, oil, honey, sugarcane, sugar, fish, sea salt, and dried meat, all of which are fully supplied.13 Those inside the city are kept safe, and external enemies are kept at bay. This is called the fourth food that’s abundant in the king’s city, which is easy and not difficult to obtain.
「如是，王城七事具足，四食豐饒、易、不難得。 不為外敵破；唯除内自壞。 14. “Thus, the king’s city is supplied with seven things and has an abundance of four foods that are easy and not difficult to obtain. It won’t be defeated by external enemies but only by internal self-destruction.
The Noble Disciple
「如是，若聖弟子亦得七善法，逮四增上心易、不難得。 是故，聖弟子不為魔王之所得便，亦不隨惡、不善之法。 不為染汚所染，不復更受生也。 15. “In this way, suppose a noble disciple also attains seven skillful qualities and acquires four progressive mental states that are easy and not difficult to attain.14 Because of this, King Māra won’t get an advantage over him, and the noble disciple won’t follow bad and unskillful things. Not being affected by defilements, he won’t again be subject to birth.
「云何聖弟子得七善法？ 謂聖弟子得堅固信，深著如來。 信根已立，終不隨外沙門梵志，若天、魔、梵、及餘世間。 是謂聖弟子得一善法。 16. “What are the seven skillful qualities attained by the noble disciple? It means the noble disciple attains a firm faith that’s deeply attached to the Tathāgata. Once he has established the faculty of faith, he will never follow other ascetics and priests, nor gods, Māra, Brahmā, or any other worldly being.15 This is called the first skillful quality attained by the noble disciple.
「復次，聖弟子常行慚耻。 可慚，知慚惡、不善法、穢汙、煩惱，受諸惡報，造生死本。 是謂聖弟子得二善法。 17. “Furthermore, the noble disciple always acts with conscience. Being conscientious, he knows the shame of bad and unskillful qualities, defilements, and afflictions, which bring bad consequences and create the basis of birth and death.16 This is called the second skillful quality attained by the noble disciple.
「復次，聖弟子常行羞愧。 可愧，知愧惡、不善法、穢汙、煩惱，受諸惡報，造生死本。 是謂聖弟子得三善法。 18. “Furthermore, the noble disciple always conducts himself with modesty. Being modest, he knows the embarrassment of bad and unskillful qualities, defilements, and afflictions, which bring bad consequences and create the basis of birth and death.17 This is called the third skillful quality attained by the noble disciple.
「復次，聖弟子常行精進。 斷惡、不善，修諸善法。 恒自起意專一、堅固，為諸善本不捨方便。 是謂聖弟子得四善法。 19. “Furthermore, the noble disciple always conducts himself with energy. He stops what’s bad and unskillful and cultivates skillful qualities. He constantly motivates himself to be focused and resolute, making roots of goodness and not abandoning the effort.18 This is called the fourth skillful quality attained by the noble disciple.
「復次，聖弟子廣學，多聞。 守持、不忘、積聚博聞所謂法者，初善、中善、竟亦善。 有義、有文具足，清淨，顯現梵行。 如是諸法廣學，多聞。 翫習至千，意所惟觀，明見深達。 是謂聖弟子得五善法。 20. “Furthermore, the noble disciple learns widely and is well-versed. He retains, doesn’t forget, and accumulates extensive learning about the Dharma that’s good in the beginning, good in the middle, and good in the end. Its meaning and its expression fully and purely present the religious practice. He learns widely and is well-versed in such things. He recites them up to a thousand times, investigates them in his mind, and deeply penetrates them with clear vision.19 This is called the fifth skillful quality attained by the noble disciple.
「復次，聖弟子常行於念。 成就正念，久所曾習，久所曾聞，恒憶、不忘。 是謂聖弟子得六善法。 21. “Furthermore, the noble disciple always conducts himself with mindfulness. He accomplishes right mindfulness, always recollecting and not forgetting what was practiced long ago and what was heard long ago.20 This is called the sixth skillful quality attained by the noble disciple.
「復次，聖弟子修行智慧。 觀興、衰法，得如此智聖慧、明達。 分別、曉了以正盡苦。 是謂聖弟子得七善法也。 22. “Furthermore, the noble disciple cultivates wisdom. He observes the law of arising and decline and attains the noble wisdom and insight that accords with this knowledge. He discerns and comprehends it in order to correctly end suffering.21 This is called the seventh skillful quality attained by the noble disciple.
「云何聖弟子逮四增上心易、不難得？ 謂聖弟子離欲，離惡、不善之法。 有覺、有觀，離生喜、樂，逮初禪成就遊。 是謂聖弟子逮初增上心易、不難得。 23. “How does a noble disciple acquire four progressive mental states, which are easy and not difficult to attain?22 The noble disciple is secluded from desires and secluded from bad and unskillful things. While they notice and examine things, this seclusion produces joy and happiness in them, and they accomplish and dwell in the first meditation. This is called the first progressive mental state acquired by the noble disciple, which is easy and not difficult to attain.
「復次，聖弟子覺、觀已息，内靜、一心。 無覺、無觀，定生喜、樂，逮第二禪成就遊。 是謂聖弟子逮第二增上心易、不難得。 24. “Furthermore, once noticing and examining things has subsided, the noble disciple has inner calm and a unified mind. Without noticing or examining things, this samādhi produces joy and happiness, and they accomplish and dwell in the second meditation. This is called the second progressive mental state acquired by the noble disciple, which is easy and not difficult to attain.
「復次，聖弟子離於喜、欲，捨無求遊。 正念、正智而身覺樂，謂聖所説聖所捨、念、樂住、空。 逮第三禪成就遊。 是謂聖弟子逮第三增上心易、不難得。 25. “Furthermore, parting with desire for that joy, the noble disciple lives in equanimity and pursues nothing. With right mindfulness and right knowledge, they personally experience happiness, about which the noble ones teach them the noble’s happy abiding place of detachment and mindfulness. They accomplish and dwell in the third meditation. This is called the third progressive mental state acquired by the noble disciple, which is easy and not difficult to attain.
「復次，聖弟子樂滅，苦滅。 喜、憂本已滅，不苦、不樂。 捨、念、清淨，逮第四禪成就遊。 是謂聖弟子逮第四增上心易、不難得。 26. “Furthermore, the noble disciple’s pleasure ceases and their pain ceases. Their past joy and sorrow having ceased, they feel neither pain nor pleasure. With the purification of their equanimity and mindfulness, they accomplish and dwell in the fourth meditation. This is called the fourth progressive mental state acquired by the noble disciple, which is easy and not difficult to attain.
「如是，聖弟子得七善法，逮四增上心易、不難得。 不為魔王之所得便，亦不隨惡、不善之法。 不為染汚所染，不復更受生。 27. “In this way, a noble disciple attains seven skillful qualities and acquires four progressive mental states that are easy and not difficult to attain. Because of this, King Māra won’t get an advantage over him, and the noble disciple won’t follow bad and unskillful things. Not being affected by defilements, he won’t again be subject to birth.
The Noble Disciple Is Like the King’s Border City
「如王邊城造立樓櫓，築地使堅、不可毀壞。 為内安隱，制外怨敵。 如是，聖弟子得堅固信，深著如來。 信根已立，終不隨外沙門、梵志，若天、魔、梵、及餘世間。 是謂聖弟子得信樓櫓，除惡、不善，修諸善法也。 28. “Suppose the king’s frontier city erects a guard tower, building it on ground that makes it sturdy and indestructible. Those inside the city are kept safe, and external enemies are kept at bay. In this way, the noble disciple attains a firm faith that’s deeply attached to the Tathāgata. Once he has established the faculty of faith, he will never follow other ascetics and priests, nor gods, Māra, Brahmā, or any other worldly being. This is called the noble disciple attaining the guard tower of faith, which removes what’s bad and unskillful and cultivates skillful qualities.
「如王邊城掘鑿池塹，極使深廣，修備可依。 為内安隱，制外怨敵。 如是，聖弟子常行慚恥。 可慚，知慚惡、不善法、穢汙、煩惱，受諸惡報造生死本。 是謂聖弟子得慚池塹，除惡、不善，修諸善法也。 29. “Suppose the king’s city digs a moat, making it quite deep and wide, and it’s maintained dependably. Those inside the city are kept safe, and external enemies are kept at bay. In this way, the noble disciple always acts with conscience. Being conscientious, he knows the shame of bad and unskillful qualities, defilements, and afflictions, which bring bad consequences and create the basis of birth and death. This is called the noble disciple attaining the moat of conscience, which removes what’s bad and unskillful and cultivates skillful qualities.
「如王邊城周匝通道，開除、平、博。 為内安隱，制外怨敵。 如是，聖弟子常行羞愧。 可愧，知愧惡、不善法、穢汚、煩惱，受諸惡報造生死本。 是謂聖弟子得愧平道，除惡、不善，修諸善法也。 30. “Suppose the king’s frontier city makes a path around it that’s cleared, level, and broad. Those inside the city are kept safe, and external enemies are kept at bay. In this way, the noble disciple always conducts himself with modesty. Being modest, he knows the embarrassment of bad and unskillful qualities, defilements, and afflictions, which bring bad consequences and create the basis of birth and death. This is called the noble disciple attaining the level road of modesty, which removes what’s bad and unskillful and cultivates skillful qualities.
「如王邊城集四種軍力：象軍、馬軍、車軍、歩軍。 為内安隱，制外怨敵。 如是，聖弟子常行精進。 斷惡、不善，修諸善法。 恒自起意專一、堅固，為諸善本，不捨方便。 是謂聖弟子得精進軍力，除惡、不善，修諸善法也。 31. “Suppose the king’s frontier city gathers a fourfold army of elephant troops, horse troops, chariot troops, and foot troops. Those inside the city are kept safe, and external enemies are kept at bay. In this way, the noble disciple always conducts himself with energy. He stops what’s bad and unskillful and cultivates skillful qualities. He constantly motivates himself to be focused and resolute, making roots of goodness and not abandoning the effort. This is called the noble disciple attaining the army of energy, which removes what’s bad and unskillful and cultivates skillful qualities.
「如王邊城豫備軍器：弓、矢、鉾、戟。 為内安隱，制外怨敵。 如是，聖弟子廣學，多聞。 守持、不忘、積聚博聞所謂法者，初善、中善、竟亦善。 有義、有文具足，清淨，顯現梵行。 如是，諸法廣學，多聞。 翫習至千，意所惟觀，明見深達。 是謂聖弟子得多聞軍器，除惡、不善，修諸善法也。 32. “Suppose the king’s frontier city prepares armaments, such as bows, arrows, spears, and pikes. Those inside the city are kept safe, and external enemies are kept at bay. In this way, the noble disciple learns widely and is well-versed. He retains, doesn’t forget, and accumulates extensive learning about the Dharma that’s good in the beginning, good in the middle, and good in the end. Its meaning and its expression fully and purely present the religious practice. He learns widely and is well-versed in such things. He recites them up to a thousand times, investigates them in his mind, and deeply penetrates them with clear vision. This is called the noble disciple attaining the armaments of being well-versed, which remove what’s bad and unskillful and cultivate skillful qualities.
「如王邊城立守門大將明略、智辯、勇毅、奇謀。 善則聽入；不善則禁。 為内安隱，制外怨敵。 如是，聖弟子常行於念。 成就正念，久所曾習，久所曾聞，恒憶、不忘。 是謂聖弟子得念守門大將，除惡、不善，修諸善法也。 33. “Suppose the king’s frontier city appoints a commander to guard its entrances who is resourceful, intelligent, courageous, and shrewd. He permits those who are good to enter and bars those who are not good. Those inside the city are kept safe, and external enemies are kept at bay. In this way, the noble disciple always conducts himself with mindfulness. He accomplishes right mindfulness, always recollecting and not forgetting what was practiced long ago and what was heard long ago. This is called the noble disciple attaining the commander of mindfulness that guards the entrances, which removes what’s bad and unskillful and cultivates skillful qualities.
「如王邊城築立高牆，令極牢固，泥塗堊灑。 為内安隱，制外怨敵。 如是，聖弟子修行智慧。 觀興、衰法，得如此智聖慧、明達。 分別、曉了以正盡苦。 是謂聖弟子得智慧牆，除惡、不善，修諸善法也。 34. “Suppose the king’s frontier city builds a high wall, making it quite strong and coating it with whitewash. Those inside the city are kept safe, and external enemies are kept at bay. In this way, the noble disciple cultivates wisdom. He observes the law of arising and decline and attains the noble wisdom and insight that accords with this knowledge. He discerns and comprehends it in order to correctly end suffering. This is called the noble disciple attaining the wall of wisdom, which removes what’s bad and unskillful and cultivates skillful qualities.
「如王邊城水、草、樵木資有豫備。 為内安隱，制外怨敵。 如是，聖弟子離欲，離惡、不善之法。 有覺、有觀，離生喜、樂，逮初禪成就遊。 樂住，無乏。 安隱、快樂，自致涅槃也。 35. “Suppose the king’s frontier city provides for a reserve of water, hay, and firewood. Those inside the city are kept safe, and external enemies are kept at bay. In this way, the noble disciple is secluded from desires and secluded from bad and unskillful things. While they notice and examine things, this seclusion produces joy and happiness in them, and they accomplish and dwell in the first meditation. He lives happily without want. Secure and happy, he brings about nirvāṇa naturally.
「如王邊城多收稻穀及儲畜麥。 為内安隱，制外怨敵。 如是，聖弟子覺、觀已息，内靜、一心。 無覺、無觀，定生喜、樂，逮第二禪成就遊。 樂住，無乏。 安隱、快樂，自致涅槃也。 36. “Suppose the king’s frontier city gathers much rice and stockpiles barley. Those inside the city are kept safe, and external enemies are kept at bay. In this way, once noticing and examining things has subsided, the noble disciple has inner calm and a unified mind. Without noticing or examining things, this samādhi produces joy and happiness, and they accomplish and dwell in the second meditation. He lives happily without want. Secure and happy, he brings about nirvāṇa naturally.”
「如王邊城多積秥豆及大、小豆。 為内安隱，制外怨敵。 如是，聖弟子離於喜、欲，捨無求遊。 正念、正智而身覺樂，謂聖所説聖所捨、念、樂住、空。 逮第三禪成就遊。 樂住，無乏。 安隱、快樂，自致涅槃也。 37. “Suppose the king’s frontier city stockpiles calabash beans, green grams, and lentils. Those inside the city are kept safe, and external enemies are kept at bay. In this way, parting with desire for that joy, the noble disciple lives in equanimity and pursues nothing. With right mindfulness and right knowledge, they personally experience happiness, about which the noble ones teach them the noble’s happy abiding place of detachment and mindfulness. They accomplish and dwell in the third meditation. He lives happily without want. Secure and happy, he brings about nirvāṇa naturally.
「如王邊城畜酥、油、蜜、及甘、蔗餹、魚鹽、脯肉，一切充足。 為内安隱，制外怨敵。 如是，聖弟子樂滅，苦滅。 喜、憂本已滅，不苦、不樂。 捨、念、清淨，逮第四禪成就遊。 樂住，無乏。 安隱、快樂，自致涅槃。」 38. “Suppose the king’s frontier city has stores of butter, oil, honey, sugarcane, sugar, fish, sea salt, and dried meat, all of which are fully supplied. Those inside the city are kept safe, and external enemies are kept at bay. Thus, the noble disciple’s pleasure ceases and their pain ceases. Their past joy and sorrow having ceased, they feel neither pain nor pleasure. With the purification of their equanimity and mindfulness, they accomplish and dwell in the fourth meditation. He lives happily without want. Secure and happy, he brings about nirvāṇa naturally.
佛説如是。 彼諸比丘聞佛所説歡喜，奉行。 39. This is what the Buddha said. The monks who heard what the Buddha taught rejoiced and approved.

Notes

  1. For the source text, cf. T26.1.422c9-4a12. Parallels include AN 7.67 and EĀ 39.4.

    This sūtra is a close parallel to AN 7.67. The main difference being that it presents the metaphor of the frontier city and skillful qualities of the noble disciple in two separate lists, then states the metaphors in a third section. AN 7.67 only presents the frontier city and the metaphors in two sections. The result is that this version is somewhat longer.

    When we turn to EĀ 39.4, we find that it has the same outline as AN 7.67 consisting of a description of a frontier city and then the metaphors involving a noble disciple. But it contains a simpler parable that consists of only a single seven-item list. The primary difference is that the four meditations in that simpler version haven’t been extracted and placed in a second list. The individual items in both the description of the frontier city’s provisions and the religious practice vary somewhat as well, but they have the same overall meaning.

    On the whole, the paradigm of practice outlined in this sūtra and AN 7.67 presents a path akin to the eightfold path, which culminates in samādhi. In EĀ 39.4, the outline would appear to instead follow that of the gradual path, which culminates in wisdom. [back]

  2. a king’s frontier city is supplied with seven things and an abundance of four foods … only by internal self-destruction.. C. 王邊城七事具足，四食豐饒、易、不難得。是故，王城不為外敵破；唯除内自壞。, P. rañño paccantimaṁ nagaraṁ sattahi nagaraparikkhārehi suparikkhataṁ hoti, catunnañca āhārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. Idaṁ vuccati, bhikkhave, rañño paccantimaṁ nagaraṁ akaraṇīyaṁ bāhirehi paccatthikehi paccāmittehi..

    This refrain will be repeated throughout. This version has added the proviso that the city could be defeated by “internal self-destruction” (内自壞). AN 7.67 instead adds a synonym for “enemies” (paccāmittehi). [back]

  3. The king’s frontier city erects a guard tower, building it on ground that makes it sturdy and indestructible.. C. 王邊城造立樓櫓，築地使堅、不可毀壞, P. Idha, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā sunikhātā acalā asampavedhī. C. 樓櫓 in native Chinese literature referred to both defensive watch towers placed next to city gates as well as mobile seige turrets used to defeat city walls in warfare. Here, it seems to refer to a central tower installed to defend a small outpost or fortified town.

    However, when we turn to the P. parallel, it refers to a pillar placed to support a city gate (esikā). This was to make the gate sturdy and difficult to knock down. EĀ 39.4, too, includes the city having “gates that are sturdy” (門戶牢固) as it’s second item. It’s probably best then to surmise that the tower here in MĀ 3 refers to a guard tower defending the city’s gates.

    Those inside the city are kept safe, and external enemies are kept at bay. This is called the first thing with which the king’s city is supplied. C. 為内安隱，制外怨敵。是謂王城一事具足, P. iminā paṭhamena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. This version is again very similar to AN 7.67. The first sentence lit. means “those inside are made safe” (為内安隱) and “external enemies are controlled” (制外怨敵), where AN 7.67 has verbs meaning “guarded” (guttiyā) and “kept at bay” (paṭighātāya). This conclusion will also be a repeated refrain. [back]

  4. suppose the king’s city digs a moat, making it quite deep and wide, and it’s maintained dependably.. C. 如王邊城掘鑿池塹，極使深廣，修備可依, P. rañño paccantime nagare parikkhā hoti gambhīrā ceva vitthatā ca. Here we see the expanded descriptions that have been added to MĀ 3 compared to AN 7.67. The P. parallel simply says the city “has a moat that is deep and wide” (parikkhā hoti gambhīrā ceva vitthatā ca), but here MĀ 3 adds that it’s maintained well. The C. 池塹 also makes clear that it is in fact a water-filled moat, and not just a ditch or trench. EĀ 39.4’s third item reads the same as AN 7.67 does here. [back]

  5. suppose the king’s frontier city makes a path all around it that’s cleared, level, and broad.. C. 如王邊城周匝通道，開除、平、博, P. rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca. C. 周匝通道 is equivalent to P. anupariyāyapatha, which both mean an encircling or perimeter road. However, the descriptions only agree that it’s wide. P. says that it’s also elevated (ucca), but MĀ 3 says that it is cleared (開除) and level (平). 開除, lit. means “opened and removed,” which presumably refers to removing obstructing brush and trees. This item is not included in EĀ 39.4’s parable. [back]

  6. suppose the king’s frontier city gathers a fourfold army of elephant troops, horse troops, chariot troops, and foot troops.. C. 如王邊城集四種軍力：象軍、馬軍、車軍、歩軍, P. rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṁ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā. In this case, AN 7.67 has been expanded quite a bit more than MĀ 3 by adding many more examples of manpower for a garrison than the standard four types of troops. This expanded description of armed forces is also found in DN 2, whereas in MĀ and SĀ the four types of troops are a standard pericope. This item is not included in EĀ 39.4’s parable. [back]

  7. suppose the king’s frontier city prepares armaments, such as bows, arrows, spears, and pikes.. C. 如王邊城豫備軍器，弓、矢、鉾、戟, P. rañño paccantime nagare bahuṁ āvudhaṁ sannicitaṁ hoti salākañceva jevanikañca. Here, both versions essentially agree, with MĀ 3 being a bit more specific. This is the sixth item in EĀ 39.4, where it simply mention the stockpiling of weapons and implements of war. [back]

  8. suppose the king’s frontier city appoints a commander to guard its entrances who is resourceful, intelligent, courageous, and shrewd. He permits those who are good to enter and bars those who are not good.. C. 如王邊城立守門大將明略、智辯、勇毅、奇謀。善則聽入；不善則禁, P. rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā.

    Here, MA 3 essentially agrees with AN 7.67, though there is again a difference at the end of these two descriptions. MĀ 3 says the commander keeps out bad people, while AN 7.67 says he keeps out strangers. This item is similar to the seventh item in EĀ 39.4, but there it refers to the lord of the entire city who punishes those who deserve punishment and governs those who are governable. [back]

  9. suppose the king’s frontier city builds a high wall, making it quite sturdy and coating it with whitewash. C. 如王邊城築立高墻，令極牢固，泥塗堊灑, P. rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca.

    Here, the P. parallel says that the walls are high (ucca), wide (vitthata), and completely covered with plaster (vāsanalepanasampanna). 堊灑 is not entirely clear as to what exactly it means here, but 堊 usu. meant a coating of a light colored mud or plaster, and 灑 meant to soak or coat. Thus, I’ve rendered it as “whitewash,” but it probably translated an equiv. of P. vāsanalepana. This item doesn’t occur in EĀ 39.4’s parable. [back]

  10. The king’s frontier city is provided with a reserve of water, hay, and firewood. Those inside the city are kept safe, and external enemies are kept at bay. This is called the first food that’s abundant in the king’s city, which is easy and not difficult to obtain. C. 王邊城水、草、樵木資有豫備。為内安隱，制外怨敵。是謂王城一食豐饒、易、不難得, P. rañño paccantime nagare bahuṁ tiṇakaṭṭhodakaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya.

    Both MĀ 3 and AN 7.67 agree that this first type of food is a good supply of wood, hay, and water. The P. parallel, however, has a more concise conclusion that says this was for the “enjoyment (ratiyā), relief (aparitassāya), and comfort (phāsuvihārāya) of those within” as well as to keep outside enemies at bay. MĀ 3 keeps the same conclusion as it had for the first list of seven features while repeating the refrain for this list of four foods. This is the fifth item in EĀ 39.4’s parable, which mentions only wood and hay. [back]

  11. the king’s frontier city harvests much rice and stockpiles barley. C. 如王邊城多收稻穀及儲畜麥, P. rañño paccantime nagare bahuṁ sāliyavakaṁ sannicitaṁ hoti.

    Both MĀ 3 and AN 7.67 agree on this second type of food. It corresponds to the fourth item in EĀ 39.4’s parable, which mentions only that the granaries of the city are full. [back]

  12. the king’s frontier city stockpiles calabash beans, green grams, and lentils. C. 如王邊城多積秥豆及大、小豆, P. rañño paccantime nagare bahuṁ tilamuggamāsāparaṇṇaṁ sannicitaṁ hoti.

    My translation here of 秥豆及大、小豆 is an educated guess based on glosses found in classical Chinese Buddhist dictionaries and patterns of translation in other texts. Essentially, it appears to be a list of two or three common Indian legumes, but it’s difficult to know which specifically were intended here from the terms 大豆 and 小豆, which lit. mean “large bean” and “small bean.” Regardless, though, this passage is in general agreement with AN 7.67, which mentions sesame, green gram, beans, and vegetables (tila-mugga-māsā-aparaṇṇa). This item isn’t found in EĀ 39.4. [back]

  13. the king’s frontier city has stores of butter, oil, honey, sugarcane, sugar, fish, sea salt, and dried meat, all of which are fully supplied. C. 如王邊城畜酥、油、蜜、及甘、蔗餹、魚鹽、脯肉，一切具足, P. rañño paccantime nagare bahuṁ bhesajjaṁ sannicitaṁ hoti, seyyathidaṁ—sappi navanītaṁ telaṁ madhu phāṇitaṁ loṇaṁ.

    This list is fairly clearcut in Chinese. 蔗餹 likely is synonymous with 蔗糖, meaning sugar refined from sugarcane juice. AN 7.67 has a very similar list: ghee, butter, oil, honey, sugar, and salt (sappi navanītaṁ telaṁ madhu phāṇitaṁ loṇaṁ). This item isn’t found in EĀ 39.4. [back]

  14. AN 7.67 and EĀ 39.4 both consist of only two parts: The first part presents the concrete parable of the frontier city. The second part then presents the Dharma corollaries to each item in that metaphor that describe a noble disciple’s practice. Here, MĀ 3 is more verbose: First, it presents the concrete parable. Second, it presents the Dharma corollaries to that parable. Then, a third part explicitly relates those corollaries to the concrete metaphor. We can safely assume, I think, that this second part has been inserted by Sarvāstivādins for the sake of repetition, perhaps to aid memorization. There is no additional information added otherwise. [back]

  15. the noble disciple attains a firm faith that’s deeply attached to the Tathāgata. Once he has established the faculty of faith, he will never follow other ascetics and priests, nor gods, Māra, Brahmā, or any other worldly being.. C. 聖弟子得堅固信，深著如來。 信根已立，終不隨外沙門梵志，若天、魔、梵、及餘世間, P. ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ ‘itipi so …pe… buddho bhagavā’ti.

    While this item, faith or belief (信, saddha), is the same in both AN 7.67 and here, the definitions are different. The P. parallel depicts the disciple saying: “That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.” In AN 7.67, this standard passage has been abbreviated.

    This first item is not found in EĀ 39.4. It begins instead with the disciple accomplishing the precepts and vinaya. [back]

  16. the noble disciple always acts with conscience. Being conscientious, he knows the shame of bad and unskillful qualities, defilements, and afflictions, which bring bad consequences and create the basis of birth and death.. C. 聖弟子常行慚耻。可慚，知慚惡、不善法、穢汙、煩惱，受諸惡報，造生死本, P. ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.

    Again, while this is the same item as in AN 7.67, conscience (慚耻, hirīmā), the definition here is different than the Pali parallel, which reads: “a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities.”

    It should be noted that the C. translation of hiri (慚耻) and otappa (羞愧) are both synonyms meaning “shame” or “embarrassment.” They reflect a fairly literal reading of the Indic words. I’ve translated them with the same nuance that they are typically given in Buddhist commentary, where one represents a person’s internal sense of right and wrong, and the second represents an awareness of social expectations.

    This item is not found in EĀ 39.4. The second item there is guarding the faculties against violating precepts or becoming distracted. [back]

  17. the noble disciple always conducts himself with modesty. Being modest, he knows the embarrassment of bad and unskillful qualities, defilements, and afflictions, which bring bad consequences and create the basis of birth and death.. C. 聖弟子常行羞愧。可愧，知愧惡、不善法、穢汙、煩惱，受諸惡報，造生死本, P. ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.

    This is the same definition as we saw for the last item. Conscience and modesty are typically presented together as a pair, but here they’ve been separated, presumably to help fill out the list of seven skillful qualities.

    This item is not found in EĀ 39.4. [back]

  18. the noble disciple always conducts himself with energy. He stops what’s bad and unskillful and cultivates skillful qualities. He constantly motivates himself to be focused and resolute, making roots of goodness and not abandoning the effort.. C. 聖弟子常行精進。 斷惡、不善，修諸善法。 恒自起意專一、堅固，為諸善本不捨方便, P. ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

    This is the fifth skillful quality in AN 7.67, where this and the next quality are reversed in order compared to here. The definition here is a little different from AN 7.67, but both clearly refer to the four right efforts of stopping bad qualities and cultivating good ones.

    This item is not found in EĀ 39.4. [back]

  19. the noble disciple learns widely and is well-versed. He retains, doesn’t forget, and accumulates extensive learning about the Dharma that’s good in the beginning, good in the middle, and good in the end. Its meaning and its expression fully and purely present the religious practice. He learns widely and is well-versed in such things. He recites them up to a thousand times, investigates them in his mind, and deeply penetrates them with clear vision.. C. 聖弟子廣學，多聞。守持、不忘、積聚博聞所謂法者，初善、中善、竟亦善。有義、有文具足，清淨，顯現梵行。如是諸法廣學，多聞。翫習至千，意所惟觀，明見深達, P. ariyasāvako bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā.

    This is the fourth good quality in AN 7.67. In the Pali, the standard passage describing the Dhamma is abbreviated, but the full passage is found in DN 33: “… a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically” (bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā).

    When we turn to EĀ 39.4, we find that this quality has been split into two: The third quality is a monk’s learning, and the fourth quality is his possession of the various teachings contained in the Dharma that’s good in the beginning, middle, and end. The monk’s learning must have been about other subjects than the good Dharma in that version. [back]

  20. the noble disciple always conducts himself with mindfulness. He accomplishes right mindfulness, always recollecting and not forgetting what was practiced long ago and what was heard long ago.. C. 聖弟子常行於念。成就正念，久所曾習，久所曾聞，恒憶、不忘, P. ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā.

    This definition is very similar to that found in AN 7.67.

    This item is not found in EĀ 39.4. [back]

  21. the noble disciple cultivates wisdom. He observes the law of arising and decline and attains the noble wisdom and insight that accords with this knowledge. He discerns and comprehends it in order to correctly end suffering.. C. 聖弟子修行智慧。觀興、衰法，得如此智聖慧、明達。分別、曉了以正盡苦, P. ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

    This definition is very similar to that found in AN 7.67.

    EĀ 39.4 also ends its list of seven qualities with wisdom, but there wisdom is defined as fully discerning the aggregates, senses, elements, and principle of the twelve steps of dependent origination. [back]

  22. four progressive mental states.. C. 四增上心, P. catunnañca jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ.

    In AN 7.67, this term includes jhāna. It’s of interest to note that ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ is the plural genitive or dative form of ābhicetasika diṭṭhadhammasukhavihāra. Despite this, English translators like Bodhi and Sujato render the compound as “four absorptions that constitute (or belong to) the higher mind.” Actually, ābhicetasikānaṁ and diṭṭhadhammasukhavihārānaṁ are additional synonyms for catunnañca jhānānaṁ. Adding such synonyms was a common way of clarifying a term’s meaning in later Buddhist texts. The whole expression should be read in English as “the four meditations, higher minds, and blissful states in the present life.”

    Both here and in EĀ 39.4 this quality of a noble disciple is called the four progressive mental states without any added clarifying terms. EĀ 39.4 doesn’t recite the definition of each meditation, but the four progressive mental states are an alternative name for the four meditations in EĀ 31.1 just as they are here in MĀ 3.

    This additional list of four meditations that follows here and in AN 7.67 is not found in EĀ 39.4. [back]

Translator: Charles Patton

Last Revised: 24 April 2025

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