Toh 342 — The Questions of Dīrghanakha the Wandering Mendicant
Dīrghanakhaparivrājakaparipṛcchā
Translated by the Kīrtimukha Translation Group under the patronage and supervision of 84000: Translating the Words of the Buddha
The Noble Mahāyāna Sūtra
The Questions of Dīrghanakha the Wandering Mendicant
F.298.b Homage to all buddhas and bodhisattvas!
Thus did I hear at one time. The Blessed One was dwelling in Rājagṛha on Vulture Peak Mountain[1] together with a great monastic saṅgha of 1,250 monks.[2]
Then the Blessed One taught the Dharma to the fourfold saṅgha. He taught the wholesome conduct that is virtuous in the beginning, virtuous in the middle, and virtuous in the end, and that is excellent in meaning, excellent in words, distinctive, perfect, completely pure, and completely refined.[3]
At that time Dīrghanakha the wandering mendicant journeyed to where the Blessed One was. Arriving in the presence of the Blessed One, he stood there resting on his staff, saying nothing at all. He then looked up and said to the Blessed One, “Hey, Gautama, you say that[4] beings of the world take possession of actions, enjoy the legacy of actions, and are bound by the fetters of actions, and you say that these actions are reliable.[5] If this is true, then (1) what previous actions has the renunciant Gautama performed and accumulated so that he has come to possess the vajra body?”
The Blessed One replied, “Great brahmin, this is the result of the action of abandoning killing[6] in my previous succession of lives.”
(2) “What previous actions did the renunciant Gautama perform and accumulate so that he came to have fingers that are long and webbed?”
The Blessed One replied, “Great brahmin, this is the result of the action of abandoning taking what is not given[7] in my previous succession of lives.”
(3) “What previous actions did the renunciant Gautama perform F.299.a and accumulate so that he came to have complete faculties and a fully developed body?”
The Blessed One replied, “Great brahmin, this is the result of the action of abandoning desire and sexual misconduct in my previous succession of lives.”
(4) “What previous actions did the renunciant Gautama perform and accumulate so that he came to have a tongue that covers the entire circle of his face?”[8]
The Blessed One replied, “Great brahmin, this is the result of the action of abandoning false speech in my previous succession of lives.”
(5) “What previous actions did the renunciant Gautama perform and accumulate so that he came to have the gait of a lion?”[9]
The Blessed One replied, “Great brahmin, this is the result of the action of abandoning the state of heedlessness induced from being intoxicated with beer or other alcohol[10] in my previous succession of lives.”
(6) “What previous actions did the renunciant Gautama perform and accumulate so that he came to possess forty even and white teeth?”[11][12]
The Blessed One replied, “Great brahmin, this is the result of the action of abandoning eating food at inappropriate times in my previous succession of lives.”
(7) “What previous actions did the renunciant Gautama perform and accumulate so that he manifested a body anointed with the fragrance of moral discipline?”[13]
The Blessed One replied, “Great brahmin, this is the result of the action of abandoning the wearing of garlands, perfumes, ointments, and cosmetics in my previous succession of lives.”
(8) “What previous actions did the renunciant Gautama perform and accumulate so that his body came to be adorned with all of the signs?”[14]
The Blessed One F.299.b replied, “Great brahmin, this is the result of the action of abandoning song, dance, and jewelry[15] in my previous succession of lives.”
(9) “What previous actions did the renunciant Gautama perform and accumulate so that he enjoys the three seats?”[16]
The Blessed One replied, “Great brahmin, this is the result of the action of abandoning high thrones and large beds in my previous succession of lives.”
(10) “What previous actions did the renunciant Gautama perform and accumulate so that he came to have the raised uṣṇīṣa on his head?”
The Blessed One replied, “Great brahmin, this is the result of the actions of placing my limbs and head upon the earth,[17] prostrating, and making offerings to the Buddha, Dharma, Saṅgha, parents, preceptors, scholars,[18] gurus, and those worthy of offering in my previous succession of lives.”[19]
At this point, Dīrghanakha the wandering mendicant set his staff[20] on the ground and bowed his head to the feet of the Blessed One. Standing to the side of the Blessed One, he joined his palms together, bowed, and said,[21] “Blessed One, for as long as I live, I go for refuge in the Buddha. For as long as I live, I go for refuge in the Dharma. For as long as I live, I go for refuge in the Saṅgha. For as long as I live, I will undertake abstinence relating to the eight poṣadha vows.[22]
“From now on I will abandon (1) killing any living creatures, (2) stealing another’s wealth, (3) engaging in sex, (4) lying or using divisive speech, (5) becoming intoxicated, (6) eating food at the inappropriate time, (7) garlands, cosmetics, song, dance, and entertainment, and (8) high beds. I will maintain these eight good qualities F.300.a in the manner of the arhats.”
In the same way, he repeated this vow a second and third time and said, “I will correctly maintain the vows of the discipline of the poṣadha. This will be the ornament of my mind, the instrument of my mind, and the accumulation of awakening. May I remain in the omniscient wisdom of the ultimate truth and the unsurpassable bliss of nirvāṇa.”[23]
The Blessed One said, “Great brahmin, you should do just that! Excellent! Excellent!”
When the Blessed One had thus spoken, those monks and the world with its gods, humans, demigods, and gandharvas rejoiced and praised the words of the Blessed One.
This completes “The Sūtra of the Questions of Dīrghanakha the Wandering Mendicant.” It is included among the teachings of the first turning.[24]Notes
The Sanskrit has the Veṇuvana Kalandakanivāsa as the setting rather than Vulture Peak Mountain. Both are in Rājagṛha.
backThe Sanskrit omits the audience. The Chinese adds people of various occupations to the list.
backThis description of the teaching is omitted in the Sanskrit.
backAlthough the Tibetan de skad smas pa does not make it clear whether Dīrghanakha is attributing the following statement to the Buddha or not, the Sanskrit vasadi supports the second person subject “you.” It is evident from the fact that Dīrghanakha does not bow, and addresses the Buddha as “Gautama,” that he is not being respectful and so would not be using an honorific register.
backThat is to say that actions reliably cause results. In the Sanskrit this description is slightly different: “Hey Gautama, is it true you say that this world takes actions as its self, is the heir of actions, originates from actions, is bound by actions, and has actions as a refuge?” (satyaṃ bho gautamaivaṃ karmasvako lokaḥ karmadāyādaḥ karmayoniḥ karmabandhuḥ karmapratisaraṇa iti). The Buddha then replies to Dīrghanakha’s initial question by affirming that he does propose this statement, before the first question (regarding the vajra body) is asked. In the Chinese, the Buddha likewise affirms Dīrghanakha by repeating the statement.
backThe Sanskrit has “abandoning killing and ceasing killing” (prāṇātipātaṃ prahāya prāṇātipātāt prativirataḥ). Similarly, in the Buddha’s other replies to Dīrghanakha’s questions, with the exception of questions (5) and (7), he uses the two verbs prahāya and prativirata, while the Tibetan uses just the single verb “abandon” (spong).
backTranslated from Sanskrit, H, Y, K, N, S, and U, which add “what is not given” (Skt. adāna, Tib. ma byin par). D just has “abandoning taking” (len par spangs pa).
backIn the Sanskrit this is Dīrghanakha’s fifth question.
backIn the Sanskrit this is Dīrghanakha’s sixth question.
backD: ’bru’i chang (beer made from grain) or sbyar ba’i chang (beer or wine made with combined ingredients).
backInstead of “even teeth” (Tib. so mnyam), the Sanskrit has “very beautiful and very bright teeth” (suśobhanadantaḥ sudīptadantaḥ).
backIn the Sanskrit this is Dīrghanakha’s ninth question.
backIn the Sanskrit this is Dīrghanakha’s eighth question.
backThe Sanskrit specifies these as the thirty-two signs of a great being (dvātriṃśanmahāpuruṣalakṣaṇa). In the Sanskrit this is Dīrghanakha’s seventh question.
backThe Sanskrit has “playing” (lalita) instead of “jewelry” (Tib. rgyan).
backThe Sanskrit adds a description of these three seats: “the perfect seat, the eminent seat, and the highest seat” (aśeṣāsanāni pravarāsanāni uttamāsanāni). The Chinese reads “the vajra seat and the eminent seat” (jin gang sheng miao zhi zuo金剛勝妙之座, Skt. vajrāsana pravarāsana). In the Sanskrit this is Dīrghanakha’s fourth question.
backD: yan lag lnga sa la gtugs, literally “placing the five limbs on the earth.” The “five limbs” here are the two arms, two legs, and head.
backThe Sanskrit omits “scholars.”
backThe Chinese adds the following section: “Whereupon the brahmin saw that the Buddha’s explanation of causes and their results was not deceptive and said, ‘Gautama, explain how these merits that you have described are obtained.’ The Buddha said, ‘These are said to be the eight poṣadha vows. If one is able through the course of one day and one night, or perhaps even longer over extended periods of time, to obtain mastery over keeping these, then such results are obtained.’ Whereupon the brahmin Dīrghanakha, with regard to all that the Buddha had said about the eight poṣadha vows and keeping them for a day and a night, with the result that the arising of previous far-distant low and wicked actions is turned away from, immediately obtained the subtle adornment of deep confidence and uplifting joy” (Taishō 584, b28–c5).
backThe Sanskrit says he sets down his “staff and water pot” (daṇḍakamaṇḍalu). Some dictionaries describe this conjunct term as a water pot with a handle. However, it is clear from the mention of this at the beginning of the sūtra that he does carry a staff (daṇḍa). See #UT22084-074-003-38.
backThe Sanskrit only has Dīrghanakha setting down his staff and omits the rest of these actions before the following speech.
backSanskrit: āryāṣṭāṅgikapoṣadham upavasāmi.
backThis section, from “In the same way, he repeated this vow a second and third time” up to this point, is omitted in the Sanskrit.
backD, H, N, S, and U: bka’ dang por gtogs so; Y and K omit.
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