阿闍世王問五逆經

Thus have I heard.

At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa (Vulture Peak), in the city of Rājagṛha, together with a great assembly of five hundred bhikṣus gathered there.

Devadatta[1] went to the place of King Ajātaśatru; having arrived, he then sat down in his seat. At that time, King Ajātaśatru rose from his seat, bowed his head and face in homage at the feet of Devadatta, and then returned to sit in his seat. At that time, King Ajātaśatru addressed Devadatta, saying: "I have heard that the venerable Devadatta is the one of whom the Śramaṇa Gautama often speaks thus: 'There are five heinous offenses; if any man or woman commits these five offenses, that person cannot be saved from his sin, and will enter into hell with no doubt whatsoever.

What are the five? They are: killing one's father, killing one's mother, harming an Arhat, sowing discord[2] among the Saṅgha, and giving rise to evil intentions toward the Tathāgata. Such five offenses cannot be saved.

If any man or woman commits these deeds, that person will then enter hell with no doubt at all.' Now I, Devadatta, have myself killed my father—shall I too enter into hell?"

At that time, Devadatta said to King Ajātaśatru: "Great King! Do not be anxious or afraid. How can there be harm? How can there be fault? Who is it that does harm and receives the recompense? Who is it that does harm and must receive this result? Moreover, Great King, you have not committed any evil or wrongful deed. The one who does evil deeds, he himself must receive the recompense."

At that time, among the assembly, many bhikṣus, when the time came, donned their robes and took up their bowls to enter the city of Rājagṛha to beg for alms. At that time, among the assembly, many bhikṣus entered into the city of Rājagṛha to beg for alms, and heard King Ajātaśatru speaking with Devadatta, saying: "Venerable Devadatta! I have heard that the Śramaṇa Gautama has spoken thus: 'There are five offenses that cannot be saved.

If any man or woman commits these five deeds, he will then enter into hell with no doubt whatsoever.' Am I not the only one who has killed my royal father? Shall I have to enter into hell?" At that time, Devadatta replied: "Do not be afraid, Great King! Who is the one that does harm?

From where does harm arise? Who is it that does evil, that afterward should receive the recompense? You, O King, have done no harm either.

The one who does harm, he himself must receive the recompense."

At that time, among the assembly, many bhikṣus, having finished begging for alms in the city of Rājagṛha and having taken their meal, put away their robes and bowls, used their sitting cloths to hold them, slung them upon their shoulders, and went to the place of the World-Honored One. They bowed their heads and faces in homage at his feet and sat to one side; they then spoke about King Ajātaśatru and the discussion that had taken place between them, and turning toward the World-Honored One, they reported it clearly.

At that time, the World-Honored One then spoke a verse, saying:

At that time, the World-Honored One said to the bhikṣus: "Although that King Ajātaśatru of the land of Magadha has killed his royal father, before long he will come to my place, and he will attain forms of faith at my place. After his life ends, he will fall into the hell of Phách Cúc[3].

At that time, there was a certain bhikṣu who addressed the World-Honored One, saying: "When his life ends in that hell realm[4], where will he be reborn?"

The World-Honored One taught, saying: "When his life ends in that hell realm, he will be reborn in the realm of the Four Heavenly Kings."

The bhikṣu asked: "When his life ends in that realm, where will he be reborn?"

The World-Honored One taught, saying: "Bhikṣu! When his life ends in that realm, he will be reborn in the Heaven of the Thirty-Three."

The bhikṣu asked: "When his life ends in the Heaven of the Thirty-Three, where will he be reborn?"

The World-Honored One taught, saying: "Bhikṣu! When his life ends in the Heaven of the Thirty-Three, he will be reborn in the Yāma Heaven."

The bhikṣu asked: "World-Honored One! When his life ends in that realm, where will he be reborn?"

The World-Honored One taught, saying: "When his life ends in the Yāma Heaven, he will be reborn in the Tuṣita Heaven."

The bhikṣu asked: "World-Honored One! When his life ends in the Tuṣita Heaven, where will he be reborn?"

The World-Honored One taught, saying: "When his life ends in the Tuṣita Heaven, he will be reborn in the Heaven of Delighting in Transformations (Nirmāṇarati)."

The bhikṣu asked: "When his life ends in the Heaven of Delighting in Transformations, where will he be reborn?"

The World-Honored One taught, saying: "Bhikṣu! When his life ends in the Heaven of Delighting in Transformations, he will be reborn in the Heaven of Mastery over Others' Transformations (Paranirmita-vaśavartin)."

The bhikṣu asked: "World-Honored One! When his life ends in the Heaven of Mastery over Others' Transformations, where will he be reborn?"

The World-Honored One taught, saying: "Bhikṣu! When his life ends in the Heaven of Mastery over Others' Transformations, he will be reborn in the Heaven of Delighting in Transformations, reborn in the Tuṣita Heaven, the Yāma Heaven, the Heaven of the Thirty-Three, and the realm of the Four Heavenly Kings, and again he will be reborn in the human realm."

The bhikṣu asked: "World-Honored One! When his life ends in that realm, where will he be reborn?"

The World-Honored One taught, saying: "Bhikṣu! King Ajātaśatru of the land of Magadha, for twenty kalpas, will not enter into the three evil destinies, but will revolve among the realms of the gods and humans. Receiving his final body, he will shave off his beard and hair, don the three Dharma robes, hold firm faith with a steadfast heart, leave the household life to study the Way, and will become a Pratyekabuddha, named Vimala (Without Defilement)."

The bhikṣu said: "How rare[5]! How rare! World-Honored One! Having created such offenses and faults, yet he receives the enjoyment of bliss and becomes a Pratyekabuddha, named Vimala."

The World-Honored One taught, saying: "Ajātaśatru, king of the land of Magadha, gave rise to a mind and intention that came to fruition, and so all wholesome deeds came to him. Bhikṣu! Through forbearance and endurance, giving rise to a mind and intention that comes to fruition, one is able to be saved and delivered from hell. If a person gives rise to a mind and intention that does not come to fruition, yet the causes and conditions come to fruition, then although he has not yet been reborn into hell, because he has prepared the means, he will not arrive at hell."

The bhikṣu said: "If for that person both matters come to fruition, where will that person be reborn?"

The World-Honored One taught, saying: "When both matters come to fruition, he will be reborn in two places. What are the two? Reborn in the realm of the gods and the realm of humans."

The bhikṣu said: "That person gives rise to a mind and intention that comes to fruition, yet the causes and conditions do not come to fruition; what is the difference between these two matters?"

The World-Honored One taught, saying: "When a bhikṣu gives rise to a mind and intention that comes to fruition, yet the causes and conditions do not come to fruition, this is a faculty-nature that is weak and soft. When one gives rise to a mind and intention that does not come to fruition, yet the causes and conditions come to fruition—Bhikṣu! This is a faculty-nature that is sharp and keen."

The bhikṣu said: "What is the difference between dull faculties and sharp faculties?"

The World-Honored One taught, saying: "Dull faculties are the conduct of a bhikṣu who does not advance. Sharp faculties belong to a bhikṣu who is intelligent and clear-minded."

The bhikṣu said: "What is the difference between these two matters? Which karma will return?"

At that time, the World-Honored One then spoke a verse, saying:

At that time, that bhikṣu, having heard the Buddha's words, was joyful and reverently practiced accordingly; he then rose from his seat, bowed his head and face in homage at the feet, circumambulated three times, and withdrew. At that time, that bhikṣu, when the day and hour had come, donned his robe, took up his bowl, and entered the city of Rājagṛha to beg for alms, going to the outside of the palace gate of the king of Magadha.

At that time, King Ajātaśatru saw from afar that bhikṣu approaching. Having seen him, he then commanded the gatekeeper: "Why is this? Gatekeeper, I have previously given the order that the assembly of bhikṣus of the Śākya clan should not come here, except for the venerable Devadatta."

At that time, the gatekeeper took hold of the hand of that bhikṣu and led him outside the city gate. At that point, that bhikṣu raised his right hand and spoke to the king of the land of Magadha, saying: "I am the great good spiritual friend (kalyāṇamitra) of the Great King, a place of peace and security, free from all afflictions."

At that time, the king replied, saying: "How is it that the bhikṣu sees this meaning? Speaking words such as these: 'I am the good spiritual friend of the Great King, a place of peace and security.'"

At that time, that bhikṣu said to King Ajātaśatru: "The World-Honored One has spoken concerning the King with words such as these: 'The king of the land of Magadha, because he killed his royal father, that evil deed he committed—after his life ends he will be reborn in a hell like Phách Cúc. When his life ends there, he will be reborn in the palace of the Four Heavenly Kings. When his life ends in that realm, he will be reborn in the Heaven of the Thirty-Three.

When his life ends in that realm, he will be reborn in the Yāma Heaven, the Tuṣita Heaven, the Heaven of Delighting in Transformations, the Heaven of Mastery over Others' Transformations. When his life ends in that realm, he will again be reborn in the Heaven of Delighting in Transformations, the Tuṣita Heaven, the Yāma Heaven, the Heaven of the Thirty-Three, the palace of the Four Heavenly Kings. Again he will be reborn into the mundane world, receiving a human body.

In this way, Great King, for twenty kalpas he will not enter the three evil destinies; he will revolve within the human realm. Receiving his final human body, he will shave off his beard and hair, don the three Dharma robes, hold firm faith with a steadfast heart, leave the household life to study the Way, and attain the state of a Pratyekabuddha, named Vimala.' This is the reason. In this way, the Great King will attain a faith without root[6]." At that time, that bhikṣu, having spoken these words, then departed.

At that time, King Ajātaśatru, having heard what that bhikṣu said, was neither delighted nor angry, nor did he accept those words; he then said to Prince Jīvaka: "Jīvaka! A śramaṇa came to my place and spoke words such as these: 'The Tathāgata, the Worthy and True, the Perfectly Enlightened One, has seen and known and conveyed a determination, saying: killing one's royal father is a deed of evil and transgression, and after one's life ends one will be reborn in a hell like Phách Cúc.

When one's life ends there, one will be reborn in the palace of the Four Heavenly Kings, the Heaven of the Thirty-Three, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Delighting in Transformations, the Heaven of Mastery over Others' Transformations. When one's life ends in that heaven, one will again be reborn in the Heaven of Delighting in Transformations, the Tuṣita Heaven, the Yāma Heaven, the Heaven of the Thirty-Three, the palace of the Four Heavenly Kings.

When one's life ends in that realm, one will be reborn into the human realm. Receiving one's final human body, one will shave off one's beard and hair, don the three Dharma robes, hold firm faith with a steadfast heart, leave the household life to study the Way, and become a Pratyekabuddha, named Vimala.' Go, Jīvaka! Go to the place of the Śramaṇa Gautama and examine whether he has indeed spoken words such as these." He replied: "Yes indeed, Great King!"

At that time, Prince Jīvaka, having received the instruction of the king of the land of Magadha, then went out of the city of Rājagṛha to Mount Gṛdhrakūṭa, to the place of the World-Honored One. Having arrived, he bowed his head and face in homage at his feet and then sat to one side. At that time, Prince Jīvaka took the instructions and the inquiry of the king of the land of Magadha and, facing the Tathāgata, spoke them all out. The World-Honored One taught, saying: "It is so. Jīvaka! The Buddha, the World-Honored One, does not speak with two tongues; what he says accords with the matter. Why is this? Jīvaka! That King Ajātaśatru will attain a faith without root. Jīvaka! As with any men or women, all of them likewise will attain these realms, with nothing different."

At that time, Prince Jīvaka, having received these instructions from the Tathāgata, then rose from his seat, bowed his head and face at the feet of the Buddha, and withdrew; he went to the place of the king of the land of Magadha. Having arrived, he then said to King Ajātaśatru: "That Tathāgata, the Worthy and True, the Perfectly Enlightened One, did indeed speak these words. Why is this? Because for those who have a faith without root, there is nothing different. I beg the King to go to the place of that Tathāgata, the Worthy and True, the Perfectly Enlightened One."

At that time, the king replied, saying: "Jīvaka! I have heard that this Śramaṇa Gautama has incantations and is able to subdue the people, causing those of other paths and those of other schools of learning to be unable not to accept his teaching. Therefore, I am not willing in my heart to go and meet the Śramaṇa Gautama. Enough, then, Jīvaka! I shall observe whether that Śramaṇa Gautama indeed possesses all-knowing wisdom. If he is truly one who has all knowledge, then afterward I shall go to meet that Śramaṇa Gautama."

At that time, Prince Jīvaka, having heard the words from the king of the land of Magadha, went out of the city of Rājagṛha and arrived at Mount Gṛdhrakūṭa, at the place of the World-Honored One. Having arrived, he bowed his head and face in homage at the feet of the Buddha and sat to one side; he took these matters and addressed them to the World-Honored One.

At that time, the World-Honored One said: "Jīvaka! The king of the land of Magadha will, before long, come to my place, and will attain a faith without root. Suppose that after I enter Nirvāṇa[7], he will make offerings to my relics." Prince Jīvaka was joyful and exultant, with nothing that could give greater joy. At that time, the World-Honored One spoke the subtle and wondrous Dharma to Prince Jīvaka, causing him to give rise to joy.

At that time, Prince Jīvaka, having heard this profound teaching from the Tathāgata, then rose from his seat, bowed his head and face at the feet of the Buddha, circumambulated three times, and withdrew, departing. At that time, Prince Jīvaka, having heard what the Buddha said, was joyful and reverently practiced accordingly.

Notes:

[1] Devadatta (Skt. Devadatta), also transliterated as Đề-bà-đạt-đâu, Địa-bà-đạt-đâu, Đế-bà-đạt-đâu, also called in short Điều Đạt (Devadatta) or Đề Bà.

[2] "Sowing discord" or "stirring up disturbance," that is, causing trouble so as to make the Saṅgha divided, scattered, and at variance with one another.

[3] 拍毱 Phách Cúc: A hell whose punishment is the crushing of the hands.

[4] The original text uses the term 泥犁 Nê Lê (niraya), that is, hell.

[5] Original text: 甚奇！甚特！Thậm kỳ! Thậm đặc: (acchariyaṃ abbhutaṃ) rare, inconceivable.

[6] Faith without root, 無根信 (Vô căn tín). Faith without wholesome roots; having faith but without roots in the seeing of the Way (darśana-mārga). "Faith without root" means that in the beginning one had no wholesome roots and did not know to revere and trust the Three Jewels, but afterward, by hearing the teaching of the Buddha, one gave rise to faith.

[7] Original text 泥洹 Nê Hoàn: Nirvāṇa.