This is the default header for all files in the database. Files which contain gaiji, however, have an additional CHARDECL section in the ENCODINGDESC below.
The project was conducted 2005-2008. Some minor revisions and additions were done in 2009.
All texts used with permission. Copyright for the Chinese text lies with the Chinese Buddhist Electronic Text Association (CBETA). Copyright for the Pāli text lies with the Vipassana Research Institute. Copyright for the Sanskrit text lies with Fumio Enomoto. Copyright for the English text lies with Marcus Bingenheimer. The Tibetan and Manchu texts are in the public realm. The digital edition itself is made available under the LGPL.
If Chinese, the text below is based on the Taishō text from the CBETA-Database
(Version Feb.2006). If Pāli, the text base is the VRI Chaṭṭa Saṅgāyana edition
(ver.3). If Sanskrit the text base is
This file has been created in the project "A Digital Comparative Edition of the Bieyi za ahan jing" conducted at the Chung-hwa Institute for Buddhist Studies 中華佛學研究所 and the Dharma Drum Buddhist College 法鼓佛教研修學院. The project was funded by the Chiang Ching-kuo Foundation for International Scholarly Exchange 蔣經國國際學術交流基金會. The aim of the project was to produce a comparative digital edition and partial translation of the 364 sutras of the BZA and their parallels. In the original interface, the texts were kept in an eXist database and are realized via XQuery and XSLT as HTML for the online user. The project lasted from 2005-2009.
Changes from the respective text base are usually marked with a RESP="t.100" attribute on the containing elements
Value added:
BZA: New Punctuation. Markup of person and place names. Verse and prose. References to the print edition (Taishō). Corrected characters (according to CBETA).
ZA: New Punctuation. Verse and prose. References to the print edition (Taishō). Markup of person and place names.
Other Chinese: Parallel and not-parallel divisions regarding the BZA marked. Verse and Prose.
Pāli, Sanskrit, Tibetan & others: Parallel and not-parallel divisions regarding the BZA. Verse and Prose. Markup of person and place names. Variant readings.
Translation of BZA 006. First version published in
Thus have I heard, once, the Buddha was staying at Sāvatthī at the Jeta Grove in the Anāthapiṇḍika Park.
At that time the venerable Nanda went to the Buddha, paid homage to his feet and sat to one side. There the World-honored One said to the monk: ‘Among those preaching the Dhamma, Nanda is the best. Among those of good family, upright, endowed with pleasant appearance, he is the best. When it comes to cut off strong desire, Nanda is the best. When it comes to harnessing the senses, to knowing one’s fill, to practising the way diligently throughout the night, striving for enlightenment, constantly aware of the present, in this Nanda is the best.
What is meant by saying Nanda harnesses the senses? He does not get attached to any form, sound, scent, taste, touch, or any mental phenomena, this is what is meant by saying he harnesses his senses.
What is meant by saying Nanda knows when he had his fill? He eats merely to stop hunger, not because he wants to be attractive. He practises celibacy, and by restricting himself he finds contentment, [eating is but] like greasing a chariot. For the same reason one seeks cure for a skin disease, not because one wants to be attractive, to look glossy and strong. This is what is meant by saying Nanda knows his fill.
What is meant by saying Nanda practises the way diligently throughout the night? By day he wanders calmly about, by night he sits in meditation, dispelling the hindrances in his mind. In the first part of the night, having washed his feet, he sits upright, his mind focused in front of him, he enters the stages of [jhāna] meditation. In the middle part of the night he lays down on his right side, leg resting on leg. His mind is focused on clarity, practicing mindfulness. When the last part of the night begins, he sits again upright, his mind focused in front of him. This is how Nanda, with firm mind practises evenly throughout the night. Sons of good family, Nanda has attained highest enlightenment. The mind of monk Nanda is focused, not distracted, like seeing clearly in every direction: East, South, West, and North [and knowing the direction]. With focused mind he practises insight, does not allow himself to become distracted. Pleasant sensations, unpleasant sensation, or sensations neither pleasant or unpleasant, he knows they are all dependently arisen. He knows the arising and passing away of all these sensations sometimes takes longer, sometimes happens sooner. He also knows that the arising and passing away of all thoughts is according to this or that reason or circumstance, that all mental states are based on this or that reason or circumstance.
Let the monks practise like this, let them harness their senses, know their fill with eating and drinking, throughout the night practise diligently and strive for enlightenment like Nanda’.
The Buddha said to the monks: ‘I tell you to emulate Nanda’s way of practice, [though] whenever a monk’s way of practice is like that of Nanda, I tell you to emulate his ways too’.
Then the World-honored One spoke this verse:
When the Buddha had finished, the monks, having listened to what he had said, were happy and practised accordingly.