79. （七九）有胜天经

I have heard thus:

At one time, the Buddha was traveling in the country of Śrāvastī, staying at the Jeta Grove Anāthapiṇḍada-ārāma.

Then the householder Xianyu instructed a servant, saying, "Go to the Buddha and bow on my behalf at the feet of the World-Honored One. Inquire after the World-Honored One's well-being, health, strength, and ease of rising. Say this: 'The householder Xianyu bows at the feet of the Buddha and inquires after the World-Honored One's well-being, health, strength, and ease of rising.' After you have inquired on my behalf, go to Venerable Aniruddha and bow at his feet. Inquire after his well-being, health, strength, and ease of rising. Say this: 'The householder Xianyu bows at the feet of Venerable Aniruddha and inquires after his well-being, health, strength, and ease of rising.' The householder Xianyu invites Venerable Aniruddha and four others to a meal tomorrow. If he accepts the invitation, say this: 'Venerable Aniruddha, the householder Xianyu has many affairs and duties as a minister of the king. I only hope that Venerable Aniruddha, out of compassion, will come to the householder Xianyu's residence tomorrow morning with four others.'"

Then the servant, having received the householder Xianyu's instructions, went to where the Buddha was, bowed at the Buddha's feet, stood to one side, and said, "World-Honored One, the householder Xianyu bows at the Buddha's feet and inquires after the World-Honored One's well-being, health, strength, and ease of rising."

At that time, the World-Honored One said to the servant, "May the householder Xianyu be at peace and happy, and may the gods, humans, asuras, gandharvas, rakshasas, and other various beings be at peace and happy."

Then the servant, having heard the Buddha's words, accepted them well and upheld them. He bowed at the Buddha's feet, circumambulated him three times, and departed. He went to where Venerable Aniruddha was, bowed at his feet, sat to one side, and said, "Venerable Aniruddha, the householder Xianyu bows at Venerable Aniruddha's feet and inquires after the Venerable's well-being, health, strength, and ease of rising. The householder Xianyu invites Venerable Aniruddha and four others to a meal tomorrow."

At that time, Venerable Kaccana was not far from Venerable Aniruddha, also in meditation. Then Venerable Aniruddha said, "Venerable Kaccana, what I said earlier about entering the city of Savatthi for alms tomorrow is exactly this. Now the householder Xianyu has sent someone to invite the four of us to a meal tomorrow."

Venerable Kaccana immediately said, "May Venerable Aniruddha accept the invitation for the sake of that person. We will leave this dark forest tomorrow and enter the city of Savatthi for alms." Venerable Aniruddha accepted the invitation for the sake of that person.

Then the messenger, knowing that Venerable Aniruddha had accepted in silence, again said, "The householder Xianyu tells Venerable Aniruddha that he has many affairs and is busy with the king's affairs. He hopes Venerable Aniruddha will come to his house early tomorrow with the four of them out of compassion."

Venerable Aniruddha told the messenger, "You may return. I will know the time myself." Then the messenger rose from his seat, bowed his head, circumambulated three times, and left.

Then Venerable Aniruddha, having passed the night, put on his robe, took his bowl, and went with the four of them to the house of the householder Xianyu. At that time, the householder Xianyu was surrounded by his concubines, standing at the middle gate, waiting for Venerable Aniruddha. The householder Xianyu saw Venerable Aniruddha coming from afar, and upon seeing him, joined his palms towards Venerable Aniruddha and praised, "Welcome, Venerable Aniruddha! It has been a long time since Venerable Aniruddha came here." Then the householder Xianyu respectfully embraced Venerable Aniruddha and led him into the house. He prepared a good seat and invited him to sit.

Venerable Aniruddha then sat on the bed. The householder Xianyu bowed his head at Venerable Aniruddha's feet and sat to one side. Having sat down, he said, "Venerable Aniruddha, I wish to ask something. Please allow me to speak."

Venerable Aniruddha said, "Householder, ask as you wish. I will think about it when I hear it."

The householder Xianyu then asked Venerable Aniruddha, "There are some śramaṇas and brāhmaṇas who come to me and say, 'Householder, you should cultivate the liberation of the great mind.' Venerable Aniruddha, there are also some śramaṇas and brāhmaṇas who come to me and say, 'Householder, you should cultivate the liberation of the immeasurable mind.' Venerable Aniruddha, are these two liberations, the liberation of the great mind and the liberation of the immeasurable mind, different in words and different in meaning, or are they different in words but the same in meaning?"

Venerable Aniruddha said, "Householder, you asked this question before, and you answered it yourself first. I will answer it later."

The householder Xianyu said, "Venerable Aniruddha, the liberation of the great mind and the liberation of the immeasurable mind, these two liberations are the same in meaning but different in words. The householder Xianyu cannot answer this."

Venerable Aniruddha said, "Householder, listen to me as I explain the liberation of the great mind and the liberation of the immeasurable mind. As for the liberation of the great mind, if a śramaṇa or brāhmaṇa is in a secluded place, or goes to the foot of a tree or an empty and quiet place, relying on one tree, they understand the liberation of the great mind and dwell in it, pervading it completely. That is the limit of their mind liberation, no more than that. If they do not rely on one tree, they should rely on two or three trees, and understand the liberation of the great mind, dwelling in it, pervading it completely. That is the limit of their mind liberation, no more than that. If they do not rely on two or three trees, they should rely on one grove. If they do not rely on one grove, they should rely on two or three groves. If they do not rely on two or three groves, they should rely on one village. If they do not rely on one village, they should rely on two or three villages. If they do not rely on two or three villages, they should rely on one country. If they do not rely on one country, they should rely on two or three countries. If they do not rely on two or three countries, they should rely on this great earth up to the great ocean. They understand the liberation of the great mind and dwell in it, pervading it completely. That is the limit of their mind liberation, no more than that. This is called the liberation of the great mind.

"Householder, what is the liberation of the immeasurable mind? If a śramaṇa or brāhmaṇa is in a secluded place, or goes to the foot of a tree or an empty and quiet place, their mind is filled with loving-kindness, pervading one direction completely and dwelling in it. Thus, in the second, third, and fourth directions, in the four intermediate directions, above and below, their mind is filled with loving-kindness, without knots, without resentment, without anger, without conflict, extremely vast, very great, immeasurable, well cultivated, pervading the entire world completely and dwelling in it. Thus, with compassion and joy, their mind is filled with equanimity, without knots, without resentment, without anger, without conflict, extremely vast, very great, immeasurable, well cultivated, pervading the entire world completely and dwelling in it. This is called the liberation of the immeasurable mind. Householder, the liberation of the great mind and the liberation of the immeasurable mind, are these two liberations different in meaning and different in words, or are they the same in meaning but different in words?"

The householder Xianyu said to Venerable Aniruddha, "As I understand it from the Venerable, the meaning of these two liberations is different and the words are also different."

Venerable Aniruddha said, "Householder, there are three kinds of gods: the Light Gods, the Pure Light Gods, and the All-Pervading Pure Light Gods. Among them, the Light Gods, when born in one place, do not think, 'This is mine, that is mine.' But the Light Gods go wherever they want and are happy there. Householder, it is like a fly on a piece of meat, not thinking, 'This is mine, that is mine.' But the fly goes wherever the meat goes and is happy there. In the same way, the Light Gods do not think, 'This is mine, that is mine.' But the Light Gods go wherever they want and are happy there. Sometimes the Light Gods gather in one place, although their bodies are different, their light is not different. Householder, it is like someone lighting countless lamps in a room. Although the lamps are different, their light is not different. In the same way, the Light Gods gather in one place, although their bodies are different, their light is not different. Sometimes the Light Gods disperse. When they disperse, their bodies are different and their light is also different. Householder, it is like someone taking many lamps from a room and placing them in different rooms. The lamps are then different and their light is also different. In the same way, the Light Gods disperse. When they disperse, their bodies are different and their light is also different."

Then Venerable Kaccana the Great said, "Venerable Aniruddha, can one know whether the Light Gods are superior or inferior, or whether they are good or bad, when they are born in one place?"

Venerable Aniruddha replied, "Venerable Kaccana the Great, one can say that when the Light Gods are born in one place, one can know whether they are superior or inferior, or whether they are good or bad."

Venerable Kaccana the Great further asked, "Venerable Aniruddha, when the Light Gods are born in one place, what causes and conditions can one know whether they are superior or inferior, or whether they are good or bad?"

Venerable Aniruddha replied, "Venerable Kaccana the Great, if a monk or brahman goes to a secluded place, or to the foot of a tree or an empty and quiet place, and with a single tree in mind, he achieves and abides in the perception of light, with his mind fully immersed in the perception of light. That is the limit of his mind's liberation, no further. If he does not rely on a single tree, but on two or three trees, with his mind he achieves and abides in the perception of light, with his mind fully immersed in the perception of light. That is the limit of his mind's liberation, no further. Venerable Kaccana the Great, between these two kinds of mind liberation, which one is superior, excellent, sublime, and supreme?"

Venerable Kaccana the Great replied, "Venerable Aniruddha, if a monk or brahman does not rely on a single tree, but on two or three trees, with his mind he achieves and abides in the perception of light, with his mind fully immersed in the perception of light. That is the limit of his mind's liberation, no further. Venerable Aniruddha, between these two kinds of mind liberation, this one is superior, excellent, sublime, and supreme."

Venerable Aniruddha further asked, "Venerable Kaccana the Great, if one does not rely on two or three trees, but on a single grove... if one does not rely on a single grove, but on two or three groves... if one does not rely on two or three groves, but on a single village... if one does not rely on a single village, but on two or three villages... if one does not rely on two or three villages, but on a single country... if one does not rely on a single country, but on two or three countries... if one does not rely on two or three countries, but on this great earth up to the great ocean. With the mind, one achieves and abides in the perception of light, with the mind fully immersed in the perception of light. That is the limit of his mind's liberation, no further. Venerable Kaccana the Great, between these two kinds of mind liberation, which one is superior, excellent, sublime, and supreme?"

Venerable Kaccana the Great replied, "Venerable Aniruddha, if a monk or brahman does not rely on two or three trees, but on a single grove... if one does not rely on a single grove, but on two or three groves... if one does not rely on two or three groves, but on a single village... if one does not rely on a single village, but on two or three villages... if one does not rely on two or three villages, but on a single country... if one does not rely on a single country, but on two or three countries... if one does not rely on two or three countries, but on this great earth up to the great ocean. With the mind, one achieves and abides in the perception of light, with the mind fully immersed in the perception of light. That is the limit of his mind's liberation, no further. Venerable Aniruddha, between these two kinds of mind liberation, this one is superior, excellent, sublime, and supreme."

Venerable Aniruddha said, "Kaccana the Great, because of this and that, the gods of light are born in one place, knowing there are those who are superior, equal, and inferior. Why is that? Because of the superiority of the minds of people, their practice becomes refined or coarse. Because of the refined or coarse practice, people attain superiority. Venerable Kaccana the Great, the World-Honored One also said that people have superiority."

Venerable Kaccana the Great asked again, "Venerable Aniruddha, can the gods of pure light, born in one place, know there are those who are superior, equal, and inferior?"

Venerable Aniruddha replied, "Venerable Kaccana the Great, it can be said that the gods of pure light, born in one place, know there are those who are superior, equal, and inferior."

Venerable Kaccana the Great asked again, "Venerable Aniruddha, how do the gods of pure light, born in one place, know there are those who are superior, equal, and inferior?"

Venerable Aniruddha replied, "Venerable Kaccana the Great, if there are ascetics and brahmins who, in a secluded place or at the foot of a tree, attain the concentration of the pure light gods and abide in it, but do not cultivate, practice, or extensively cultivate it, and do not fully accomplish it. When their bodies break up and their lives end, they are reborn among the pure light gods. But when they are born there, they do not attain complete tranquility, complete peace, or the end of their lives. Venerable Kaccana the Great, it is like blue, red, and white lotuses, which grow in water and are born and grow in water. When they are under the water, their roots, stems, leaves, and flowers are all soaked in water, sprinkled with water, and moistened by water, without any part not soaked. Venerable Kaccana the Great, if there are ascetics and brahmins who, in a secluded place or at the foot of a tree, attain the concentration of the pure light gods and abide in it, but do not cultivate, practice, or extensively cultivate it, and do not fully accomplish it. When their bodies break up and their lives end, they are reborn among the pure light gods. But when they are born there, they do not attain complete tranquility, complete peace, or the end of their lives.

Venerable Kaccana the Great, there are also ascetics and brahmins who, in a secluded place or at the foot of a tree, attain the concentration of the pure light gods and abide in it, and cultivate, practice, and extensively cultivate it, and fully accomplish it. When their bodies break up and their lives end, they are reborn among the pure light gods. When they are born there, they attain complete tranquility, complete peace, and the end of their lives. Venerable Kaccana the Great, it is like blue, red, and white lotuses, which grow in water and are born and grow in water. When they emerge from the water and stand above the water, they are not soaked by the water. Venerable Kaccana the Great, there are also ascetics and brahmins who, in a secluded place or at the foot of a tree, attain the concentration of the pure light gods and abide in it, and cultivate, practice, and extensively cultivate it, and fully accomplish it. When their bodies break up and their lives end, they are reborn among the pure light gods. When they are born there, they attain complete tranquility, complete peace, and the end of their lives.

Venerable Kaccana the Great, for this reason and condition, the pure light gods are born in one place, knowing there are those who are superior, equal, and inferior. Why is that? Because of the superiority of the minds of people, there are differences in cultivation. Because of the differences in cultivation, there are differences in the people who attain it. Venerable Kaccana the Great, the World-Honored One also said that there are differences among people.

Venerable Kaccana the Great again asked, "Venerable Anuruddha, are the pure light gods born in one place, knowing there are those who are superior, equal, and inferior?"

Venerable Anuruddha replied, "Venerable Kaccana the Great, it can be said that the pure light gods are born in one place, knowing there are those who are superior, equal, and inferior."

Venerable Kaccana the Great again asked, "Venerable Anuruddha, how do the pure light gods, born in one place, know there are those who are superior, equal, and inferior?"

Venerable Anuruddha replied, "Venerable Kaccana the Great, if there are ascetics and brahmins who, in a secluded place or under a tree in an empty, quiet place, attain the liberation of mind and liberation by wisdom, and dwell pervading the pure light gods with a mind imbued with equanimity, but they do not fully restrain sleep, and do not skillfully regulate their breathing, then when their body breaks up and their life ends, they will be reborn among the pure light gods. When they are born there, their light will not be fully pure. Venerable Kaccana the Great, it is like a burning lamp. If the oil is impure and the wick is not clean, then the light that arises will not be fully pure. Venerable Kaccana the Great, in the same way, if there are ascetics and brahmins who, in a secluded place or under a tree in an empty, quiet place, attain the liberation of mind and liberation by wisdom, and dwell pervading the pure light gods with a mind imbued with equanimity, but they do not fully restrain sleep, and do not skillfully regulate their breathing, then when their body breaks up and their life ends, they will be reborn among the pure light gods. When they are born there, their light will not be fully pure.

Venerable Kaccana the Great, if there are ascetics and brahmins who, in a secluded place or under a tree in an empty, quiet place, attain the liberation of mind and liberation by wisdom, and dwell pervading the pure light gods with a mind imbued with equanimity, and they fully restrain sleep, and skillfully regulate their breathing, then when their body breaks up and their life ends, they will be reborn among the pure light gods. When they are born there, their light will be fully pure. Venerable Kaccana the Great, it is like a burning lamp. If the oil is free from impurities and the wick is very clean, then the light that arises will be fully pure.

Venerable Kaccana the Great, in the same way, if there are ascetics and brahmins who, in a secluded place or under a tree in an empty, quiet place, attain the liberation of mind and liberation by wisdom, and dwell pervading the pure light gods with a mind imbued with equanimity, and they fully restrain sleep, and skillfully regulate their breathing, then when their body breaks up and their life ends, they will be reborn among the pure light gods. When they are born there, their light will be fully pure.

Venerable Kaccana the Great, for this reason and condition, the pure light gods are born in one place, knowing there are those who are superior, equal, and inferior. Why is that? Because of the superiority of the minds of people, their practice has distinctions of refinement and coarseness. Because of the distinctions of refinement and coarseness in practice, people have distinctions of superiority. Venerable Kaccana the Great, the World-Honored One also said in the same way that there are distinctions of superiority among people.

Then Venerable Kaccana the Great praised Xianyu the householder, saying: "Excellent, excellent! Householder, you have greatly benefited us. Why is that? When I first asked Venerable Anuruddha about the superior gods, we had never heard such a teaching from Venerable Anuruddha before. That is the god, there is that god, and that is that god.

Then Venerable Anuruddha said: "Venerable Kaccana the Great, there are many such gods, namely the sun and moon, who have such great supernatural power, great majesty, great merit, and great spiritual power, outshining the light of others. They gather with me, exchange greetings, discuss, and respond to each other. However, I do not say, 'That is the god, there is that god, and that is that god.'"

Then Xianyu the householder, knowing that the Venerable had finished speaking, rose from his seat, served water for washing, and with his own hands served various abundant and delicious food and drink until he was satisfied. After the meal, he took a small seat, sat separately, and listened to the Dharma. When Xianyu the householder was seated, Venerable Anuruddha spoke the Dharma for him, inspiring him with yearning, bringing about joy. Having used immeasurable skillful means to speak the Dharma for him, inspiring him with yearning, and bringing about joy, he rose from his seat and departed.

The Venerable Anuruddha spoke thus. Xianyu the householder and the monks, having heard what the Venerable Anuruddha said, were delighted and carried it out.