Prologue

[V68] [B1] [F.82.a]

p.1Homage to all the buddhas, bodhisattvas, solitary buddhas, and noble hearers!

p.2Thus did I hear at one time. While the Blessed One was residing in the brahmin quarter of the village of Nālati near Rājagṛha, venerable Śāradvatīputra one morning went to Rājagṛha together with a great gathering of monks to collect alms. As they were out receiving alms, a large group of the monks came across some wandering non-Buddhist practitioners who were on the way to the same destination, and together they engaged in a Dharma discussion to everyone’s delight and appreciation.

p.3During their discussions some of the non-Buddhists asked, “Ah, you Śākya followers, does not your mendicant Gautama teach that misdeeds of the body are unattractive, ugly, and unpleasant, and that one should refrain from rejoicing in them even when they are done by another? We also consider misdeeds of the body to be unattractive, ugly, and unpleasant, and we do not rejoice in them even when done by others. Does not your mendicant Gautama teach that misdeeds of speech are unattractive, ugly, and unpleasant, and that one should refrain from rejoicing in them even when done by another? We also consider misdeeds of speech to be unattractive, ugly, and unpleasant, and we do not rejoice in them even when done by others. Does not your mendicant Gautama teach that misdeeds of the mind are unattractive, ugly, and unpleasant, and that one should refrain from rejoicing in them even when done by another? We also consider misdeeds of the mind to be unattractive, ugly, and unpleasant, and we do not rejoice in them even when done by others. What difference is there [F.82.b] [F.83.a] between your mendicant Gautama’s Dharma-Vinaya and our own? What are the ideas? What are the distinctive points? What makes the Dharma-Vinaya of your mendicant Gautama superior to ours? The mendicant Gautama claims that he is omniscient.”

p.4When faced with these questions by the wandering non-Buddhist practitioners, the group of newly ordained monks neither approved nor responded because the venerable Śāradvatīputra was absent. Once they had completed their alms round, the large group of monks returned to the town of Nālati where they had their meal and then took their places amid the gathering of monks.

p.5Later, venerable Śāradvatīputra also returned to the town of Nālati, having received his alms. When he arrived, the great gathering of monks went to see him and related to him what had transpired. Venerable Śāradvatīputra said, “If I had been traveling with you, venerable ones, and had met those wandering non-Buddhist practitioners along the Rājagṛha highway, at a crossing, or at a fork in the road, I would have defeated them in accordance with the Dharma. But unfortunately, I did not witness what transpired in your discussion with those wandering non-Buddhist practitioners.

p.6“Venerable ones, the eyes of the Blessed One perceive everything directly. He understands actions, their effects, and their ripening. [F.83.b] At present he is residing not far from here. Subduing all those whose views are extreme, he is teaching the Dharma of actions and their ripening results to hearers and laypeople, gods and humans. You must bring what happened before him. He will teach you everything about actions and their ripening. He will teach you that which is not seen by any god, māra, Brahmā, mendicant, brahmin, or any other being. What we fail to see the Blessed One sees directly. With his knowledge of actions and their ripening results, he will teach you.”

p.7The large group of monks then set off to see the Blessed One and came upon him during his afternoon rest. He was seated like Mount Sumeru, shining brightly within a sphere of light. The Blessed One was resplendent like the sun at noon, peaceful and soothing like the moon at night. He was clear like a lake, deep like the sea, unshakable like Mount Sumeru, and dauntless like a lion. Like a parent, he was the refuge for all. With his mind permeated by great compassion, he was the universal friend of all beings. He was an abode of love, compassion, joy, and equanimity. With his body adorned by the thirty-seven great factors of awakening, its radiance delighted the eyes of all who beheld him. Outshining the light of the sun and the moon, the son of the Śākya king was endowed with universal vision, and his eyes were free of the three stains. He had taught the two truths, comprehended the twofold suffering, accomplished and actualized the two cultivations, realized the result of the path, and gained the knowledge of the reality of cessation. Endowed with eyes that perceive the three realms directly, he revealed the three realms to others. [F.84.a] He had fathomed the real nature of the eighteen elements. He knew the essence of the inspired mind. He was endowed with the eighteen floods of unique qualities, liberated from the bonds of existence, in possession of the ten powers, fearless with the four types of fearlessness, endowed with great compassion, and constantly in possession of the threefold application of mindfulness.

p.8The many monks draped their Dharma robes over their shoulders, knelt on their right knees, and bowed their heads to the Blessed One’s feet. Calmly and with heads bowed, they then stood to one side. A monk who had been appointed by the large gathering now stepped forth and approached the Blessed One. When he was very close to the Blessed One, he bowed his head to his feet. He then respectfully conveyed to the Blessed One how, in the morning, the monks had dressed in their Dharma robes, picked up their alms bowls, and gone to Rājagṛha to receive alms. He recounted how they had met the wandering non-Buddhist practitioners, and how the latter had begun to discuss physical, verbal, and mental misdeeds, up to the questions they had asked.

p.9When the monk had finished his account, the Blessed One spoke the following words to the monks, as well as to the brahmins of Nālati, and the others: “Monks, I shall explain for you a teaching of the Dharma that is known as Mindfulness of the Sacred Dharma. Auspicious in the beginning, the middle, and the end, this teaching is of profound meaning and conveyed in excellent words. Unique, complete, and pure, it explains the perfect training and pure conduct. Listen keenly and [F.84.b] keep in mind what I say. I shall explain this for you.”

“Blessed One,” replied the monks, “we shall do just as you instruct.”

p.10As the monks listened, the Blessed One now spoke: “Monks, you may wonder what is meant by the Dharma teaching known as Mindfulness of the Sacred Dharma. Well, it is to remain constantly mindful of seeing Dharma as Dharma and non-Dharma as non-Dharma, while not having any doubts. It is to delight in listening to the Dharma, and to venerate one’s elders. This yields knowledge of the effects of the karmic actions of body, speech, and mind, and of the ripening of those actions in terms of death and rebirth. One’s view thereby becomes unmistaken and impervious to being swayed by others.