77. （七七）中阿含长寿王品娑鸡帝三族姓子经第六（第二小土城诵）

I have heard thus:

At one time, the Buddha was wandering in the country of Sāketa, staying in the Blue Grove.

At that time, there were three young noble sons in Sāketa, Venerable Anuruddha, Venerable Nandiya, and Venerable Kimbila, who had all newly gone forth and entered this true teaching not long ago. At that time, the World-Honored One asked the monks, "These three young noble sons have all newly gone forth and entered this true teaching not long ago. Do these three young noble sons enjoy practicing the holy life in this true teaching and discipline?" At that time, the monks remained silent and did not reply.

The World-Honored One asked the monks a second and a third time, "These three young noble sons have all newly gone forth and entered this true teaching not long ago. Do these three young noble sons enjoy practicing the holy life in this true teaching and discipline?" The monks also remained silent and did not reply a second and a third time.

Then the World-Honored One himself asked the three noble sons, addressing Venerable Anuruddha, "You three noble sons are all young and have newly gone forth, and have entered this true teaching not long ago. Anuruddha, do you enjoy practicing the holy life in this true teaching and discipline?"

Venerable Anuruddha replied, "Yes, World-Honored One, we enjoy this true teaching and practice the holy life."

The World-Honored One asked, "Anuruddha, when you were young, a child with pure black hair, your body was strong and healthy, and you enjoyed playing, bathing, and taking care of your body. Later, your relatives and parents all loved you and wept and cried, not wanting you to go forth to study the path. Yet you were able to shave your beard and hair, wear the monastic robes, leave home out of true faith, become a homeless one, and study the path. Anuruddha, you did not study the path out of fear of the king, nor out of fear of thieves, debt, terror, or poverty. You did not study the path to escape birth, old age, sickness, death, crying, sorrow, or suffering, or to reach the end of the great mass of suffering. Anuruddha, did you not go forth to study the path with such a mind?"

He replied, "Yes."

"Anuruddha, if a noble son goes forth to study the path with such a mind, does he know the cause and attain immeasurable good dharmas?"

Venerable Anuruddha said to the World-Honored One, "The World-Honored One is the basis of the Dharma, the World-Honored One is the master of the Dharma. The Dharma depends on the World-Honored One. I only wish that the World-Honored One would explain it. Having heard it, we will be able to know the meaning extensively."

The Buddha then said, "Anuruddha, listen carefully and think about it well. I will explain it to you." Anuruddha and the others accepted the teaching and listened.

The World-Honored One said, "Anuruddha, if one is covered by desire and entangled by evil dharmas, one cannot attain the bliss of renunciation and supreme tranquility. One's mind will give rise to restlessness, ill-will, and drowsiness, and one's mind will not be at ease. One's body will stretch frequently, and one will eat a lot and be worried. Such a bhiksu will not be able to endure hunger and thirst, cold and heat, mosquitoes, flies, fleas, wind and sun, harsh words, and beatings. When the body encounters various illnesses and extreme pain, even to the point of death, all that is unpleasant will be unbearable. Why is this so? Because one is covered by desire and entangled by evil dharmas, one cannot attain the bliss of renunciation and supreme tranquility. If one is free from desire and not entangled by evil dharmas, one will certainly attain the bliss of renunciation and supreme tranquility. One's mind will not give rise to restlessness, ill-will, and drowsiness, and one's mind will not be unhappy. One's body will not stretch frequently, and one will not eat too much, nor will one be worried. Such a bhiksu will be able to endure hunger and thirst, cold and heat, mosquitoes, flies, fleas, wind and sun, harsh words, and beatings. When the body encounters various illnesses and extreme pain, even to the point of death, all that is unpleasant will be endured. Why is this so? Because one is not covered by desire, and not entangled by evil dharmas. Moreover, one attains the bliss of renunciation and supreme tranquility."

The World-Honored One asked, "Anuruddha, for what reasons does the Tathāgata sometimes eliminate, sometimes employ, sometimes endure, sometimes stop, and sometimes vomit?"

Anuruddha said to the World-Honored One, "The World-Honored One is the basis of the Dharma, the master of the Dharma. The Dharma depends on the World-Honored One. I only wish that the World-Honored One would explain it. After hearing it, we will be able to know its meaning in detail."

The Buddha then said, "Anuruddha, listen carefully and think about it well. I will explain it to you." Anuruddha and the others listened to the teaching.

The World-Honored One said, "Anuruddha, the defilements of the various taints are the basis for future existence, the cause of suffering and distress, birth, old age, sickness, and death. The Tathāgata does not not completely eliminate them, nor does he not know them. Therefore, he sometimes eliminates them, sometimes uses them, sometimes tolerates them, sometimes stops them, and sometimes expels them. Anuruddha, the Tathāgata only does so because of this body, because of the six sense bases, and because of life. Therefore, he sometimes eliminates them, sometimes uses them, sometimes tolerates them, sometimes stops them, and sometimes expels them. Anuruddha, for this reason, the Tathāgata sometimes eliminates them, sometimes uses them, sometimes tolerates them, sometimes stops them, and sometimes expels them."

The World-Honored One asked, "Anuruddha, for what reason does the Tathāgata dwell in places without affairs, under trees in mountain forests, enjoying high cliffs with no sound, far away, without evil, without people, and in accordance with solitary sitting?"

Venerable Anuruddha said to the World-Honored One, "The World-Honored One is the basis of the Dharma, the World-Honored One is the master of the Dharma. The Dharma depends on the World-Honored One. I only wish that the World-Honored One would explain it. Having heard it, we will know the meaning in detail."

The Buddha then said, "Anuruddha, listen carefully and think about it well. I will explain it to you." Anuruddha and the others listened to the teaching.

The World-Honored One said, "Anuruddha, the Tathāgata does not dwell in the wilderness, under trees, or in remote places, enjoying the solitude of high cliffs, far from noise, secluded, without evil, and without people, in order to practice meditation, because he has not yet attained what he wants to attain, has not yet obtained what he wants to obtain, and has not yet realized what he wants to realize. Anuruddha, the Tathāgata dwells in the wilderness, under trees, or in remote places, enjoying the solitude of high cliffs, far from noise, secluded, without evil, and without people, in order to practice meditation, for two reasons: first, to demonstrate the joy of practicing the Dharma himself; second, to have compassion for future generations. There may be future generations who will emulate the Tathāgata in dwelling in the wilderness, under trees, or in remote places, enjoying the solitude of high cliffs, far from noise, secluded, without evil, and without people, in order to practice meditation. Anuruddha, it is for these reasons that the Tathāgata dwells in the wilderness, under trees, or in remote places, enjoying the solitude of high cliffs, far from noise, secluded, without evil, and without people, in order to practice meditation."

The World-Honored One asked, "Anuruddha, for what reason does the Tathāgata, when a disciple dies, predict where they will be reborn?"

Venerable Anuruddha said to the World-Honored One, "The World-Honored One is the basis of the Dharma, the World-Honored One is the master of the Dharma. The Dharma depends on the World-Honored One. I only wish that the World-Honored One would explain it. Having heard it, we will understand it extensively."

The Buddha then said, "Anuruddha, listen carefully and think about it well. I will explain it to you." Anuruddha and the others listened to the teaching.

The World-Honored One said, "Anuruddha, the Tathāgata does not speak for the sake of leading people, nor does he deceive people, nor does he wish to please people. When a disciple passes away, he does not predict their rebirth in such and such a place. Anuruddha, the Tathāgata only does so for faithful male and female lay followers who have great faith, great love, and great joy. Having heard this true Dharma and Vinaya, they may aspire to be like this and that. Therefore, when a disciple passes away, he predicts their rebirth in such and such a place. If a bhikṣu hears that a certain venerable one has passed away in such and such a place, and that he was predicted by the Buddha to attain ultimate wisdom, with the end of birth, the establishment of the holy life, the completion of what was to be done, and the knowledge that this is the end of saṃsāra, or if he sees that venerable one himself, or hears about him from others many times, and knows that that venerable one had such faith, such discipline, such learning, such generosity, and such wisdom, and that having heard this true Dharma and Vinaya, he aspired to be like this and that, then that bhikṣu will certainly attain a state of peace and happiness.

Anuruddha, furthermore, if a bhikṣu hears that a certain venerable one has passed away in such and such a place, and that he was predicted by the Buddha to have exhausted the five lower fetters, to be born there and attain parinirvāṇa, to attain the non-retrogressive state, and not to return to this world, or if he sees that venerable one himself, or hears about him from others many times, and knows that that venerable one had such faith, such discipline, such learning, such generosity, and such wisdom, and that having heard this true Dharma and Vinaya, he aspired to be like this and that, then that bhikṣu will certainly attain a state of peace and happiness.

Anuruddha, furthermore, if a bhikṣu hears that a certain venerable one has passed away in such and such a place, and that he was predicted by the Buddha to have exhausted the three fetters, to have weakened lust, anger, and delusion, to be reborn once in the heavens and once in the human realm, and to attain the end of suffering after that one rebirth, or if he sees that venerable one himself, or hears about him from others many times, and knows that that venerable one had such faith, such discipline, such learning, such generosity, and such wisdom, and that having heard this true Dharma and Vinaya, he aspired to be like this and that, then that bhikṣu will certainly attain a state of peace and happiness.

Anuruddha, furthermore, if a bhikṣu hears that a certain venerable one has passed away in such and such a place, and that he was predicted by the Buddha to have exhausted the three fetters, to have attained the state of a stream-enterer, not to fall into evil ways, to be certain to attain right awakening, to be reborn at most seven times in the heavens and the human realm, and to attain the end of suffering after that seven rebirths, or if he sees that venerable one himself, or hears about him from others many times, and knows that that venerable one had such faith, such discipline, such learning, such generosity, and such wisdom, and that having heard this true Dharma and Vinaya, he aspired to be like this and that, then that bhikṣu will certainly attain a state of peace and happiness.

Anuruddha, if a bhikṣuṇī hears that a certain bhikṣuṇī has passed away in such and such a place, and that she was predicted by the Buddha to have attained final knowledge, to have exhausted birth, to have established the holy life, to have done what was to be done, to have transcended all future existence, and to know it as it really is, or if she sees that bhikṣuṇī herself, or hears about her from others many times, and knows that that bhikṣuṇī had such faith, such discipline, such learning, such generosity, and such wisdom, and that having heard this true Dharma and Vinaya, she aspired to be like this and that, then that bhikṣuṇī will certainly attain a state of peace and happiness.

Anuruddha, furthermore, if a bhikṣuṇī hears that a certain bhikṣuṇī has passed away in such and such a place, and that she was predicted by the Buddha to have exhausted the five lower fetters, to be born there and attain parinirvāṇa, to attain the state of non-retrogression, and not to be reborn in this world again, or if she sees that bhikṣuṇī herself, or hears about her from others many times, and knows that that bhikṣuṇī had such faith, such discipline, such learning, such generosity, and such wisdom, and that having heard this true Dharma and Vinaya, she aspired to be like this and that, then that bhikṣuṇī will certainly attain a state of peace and happiness.

Anuruddha, furthermore, if a bhikṣuṇī hears that a certain bhikṣuṇī has passed away in such and such a place, and that she was predicted by the Buddha to have exhausted the three fetters, to have weakened lust, anger, and delusion, to be a once-returner, to be born in heaven once more, and to attain the end of suffering there, or if she sees that bhikṣuṇī herself, or hears about her from others many times, and knows that that bhikṣuṇī had such faith, such discipline, such learning, such generosity, and such wisdom, and that having heard this true Dharma and Vinaya, she aspired to be like this and that, then that bhikṣuṇī will certainly attain a state of peace and happiness.

Anuruddha, furthermore, if a bhikṣuṇī hears that a certain bhikṣuṇī has passed away in such and such a place, and that she was predicted by the Buddha to have exhausted the three fetters, to be a stream-enterer, not to fall into evil ways, to be certain to attain right awakening, to be reborn at most seven times among gods and humans, and to attain the end of suffering there, or if she sees that bhikṣuṇī herself, or hears about her from others many times, and knows that that bhikṣuṇī had such faith, such discipline, such learning, such generosity, and such wisdom, and that having heard this true Dharma and Vinaya, she aspired to be like this and that, then that bhikṣuṇī will certainly attain a state of peace and happiness.

Anuruddha, if an upāsaka hears that a certain upāsaka has passed away in such and such a village, and that he was predicted by the Buddha to have exhausted the five lower fetters, to be born there and attain parinirvāṇa, to be irreversible, and not to return to this world, or if he sees that upāsaka himself, or hears about him from others many times, and knows that that upāsaka had such faith, such discipline, such learning, such generosity, and such wisdom, and that having heard this true Dharma and Vinaya, he aspired to be like this and that, then that upāsaka will certainly attain a state of peace and happiness.

Anuruddha, furthermore, if an upāsaka hears that a certain upāsaka has passed away in such and such a village, and that he was predicted by the Buddha to have exhausted the three fetters, to have diminished lust, anger, and delusion, to be a once-returner, to be reborn in heaven or the human realm once more, and to attain the end of suffering there, or if he sees that upāsaka himself, or hears about him from others many times, and knows that that upāsaka had such faith, such discipline, such learning, such generosity, and such wisdom, and that having heard this true Dharma and Vinaya, he aspired to be like this and that, then that upāsaka will certainly attain a state of peace and happiness.

Anuruddha, furthermore, if an upāsaka hears that a certain upāsaka has passed away in such and such a village, and that he was predicted by the Buddha to have exhausted the three fetters, to be a stream-enterer, not to fall into evil ways, to be certain to attain right awakening, to be reborn at most seven times among gods and humans, and to attain the end of suffering there, or if he sees that upāsaka himself, or hears about him from others many times, and knows that that upāsaka had such faith, such discipline, such learning, such generosity, and such wisdom, and that having heard this true Dharma and Vinaya, he aspired to be like this and that, then that upāsaka will certainly attain a state of peace and happiness.

Anuruddha, if an upāsikā hears that a certain upāsikā has passed away in such and such a village, and that she was predicted by the Buddha to have exhausted the five lower fetters, to be reborn there and attain parinirvāṇa, to be irreversible, and not to return to this world, or if she sees that upāsikā herself, or hears about her from others many times, and knows that that upāsikā had such faith, such discipline, such learning, such generosity, and such wisdom, and that having heard this true Dharma and Vinaya, she aspired to be like this and that, then that upāsikā will certainly attain a state of peace and happiness.

Anuruddha, furthermore, if an upāsikā hears that a certain upāsikā has passed away in such and such a village, and that she was predicted by the Buddha to have exhausted the three fetters, to be thin in lust, anger, and delusion, to be a once-returner, to be reborn in heaven or the human realm once more, and to attain the end of suffering there, or if she sees that upāsikā herself, or hears about her from others many times, and knows that that upāsikā had such faith, such discipline, such learning, such generosity, and such wisdom, and that having heard this true Dharma and Vinaya, she aspired to be like this and that, then that upāsikā will certainly attain a state of peace and happiness.

Anuruddha, furthermore, if an upāsikā hears that a certain upāsikā has passed away in such and such a village, and that she was predicted by the Buddha to have exhausted the three fetters, to be a stream-enterer, not to fall into the evil destinies, to be certain to attain right awakening, to be reborn at most seven times among gods and humans, and to attain the end of suffering there, or if she sees that upāsikā herself, or hears about her from others many times, and knows that that upāsikā had such faith, such discipline, such learning, such generosity, and such wisdom, and that having heard this true Dharma and Vinaya, she aspired to be like this and that, then that upāsikā will certainly attain a state of peace and happiness.

Anuruddha, for this reason the Tathāgata predicts the rebirth of his disciples after death, saying that they will be reborn in such and such a place.

The Buddha spoke thus. The Venerable Anuruddha and the other monks, having heard the Buddha's words, rejoiced and received them respectfully.