護國經

At one time the Blessed One was dwelling in the city of Kuru, journeying to teach and bring benefit to sentient beings, gradually arriving at the village of Thullakoṭṭhita together with a full assembly of great bhikṣus. At that time in this village there were brāhmaṇas, householders, and others who discussed together, saying:

"This Great Śramaṇa Gautama has renounced the throne of a king, gone forth to practice the Way, and his fruit is full, round, and luminous; his fame is spread everywhere. He is indeed the Worthy One, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Beings, the Teacher of Gods and Humans, the Buddha, the Blessed One. Toward gods, Māra, Brahmā, śramaṇas, brāhmaṇas, humans and non-humans, and all the realms, by means of his own vows and conduct he has attained perfect enlightenment, extending his heart of compassion, proclaiming the true Dharma—good in the beginning, good in the middle, and good in the end as well, its meaning and wording profound, pure and unmixed,

fully endowed with the marks of perfect, complete holy conduct, fully endowed with such supreme and most exalted excellence.

If we should meet him, we shall together obtain wholesome benefit. Therefore let us go to the place of the Buddha to behold him, pay homage, and praise him."

When they had finished discussing together, they all came to the assembly of the Buddha. When they had arrived at the place of the Buddha, some bowed to the Buddha, some merely joined their palms, and some praised him with the utmost words. Such a multitude of people, when they had finished paying homage and offering praise, all sat down to one side.

At that time the Blessed One expounded the Dharma for all the people to hear, causing their minds to rejoice and to give rise to the aspiration for the great Way. Then those brāhmaṇas, great householders, and others, having heard and received and upheld the Dharma, all rejoiced and gave rise to the aspiration for the great Way. They then rose from their seats, joined their palms toward the Buddha, praised him with the utmost words, paid homage to the Buddha, and departed.

At that time within the assembly there was a great householder named Rāṣṭrapāla. Because of his deep devotion to the Buddha, he did not leave the Dharma assembly and thought thus: "The Dharma that I have heard, if I can rely upon it, will surely lead to the attainment of perfect enlightenment. If I remain in the household life, I shall transmigrate forever. The Buddha is truly difficult to meet; by means of faith, by going forth I shall seek deliverance from transmigration. Therefore I must now keep far from all heedlessness, arouse great diligence, follow the Buddha and go forth, and purely cultivate the holy life. I should establish the resolve to shave off my hair and beard and wear the kāṣāya robe."

Then the householder Rāṣṭrapāla, having thought thus, rose from his seat and went before the Buddha. With his head and face he bowed level with the Buddha's feet, joined his palms toward the Buddha, and addressed him, saying:

"I have followed the Blessed One and heard the true Dharma. Weary of the suffering of transmigration, I have given rise to a mind of faith and joy. Therefore I now beg the Buddha to grant that I may go forth. I humbly pray that the Blessed One will accept me."

The Buddha said:

"Rāṣṭrapāla, you wish with single-minded faith to go forth; but have your father and mother already granted permission?"

Rāṣṭrapāla replied:

"They have not, World-Honored One. My father and mother have not granted permission."

The Buddha said:

"Rāṣṭrapāla, if your father and mother do not grant permission, then you may not go forth."

Rāṣṭrapāla again addressed the Buddha:

"World-Honored One, although my father and mother have not yet granted permission, I shall earnestly beg them, and in any case my father and mother will grant it."

The Buddha said:

"Rāṣṭrapāla, as for what you wish, now is the right time."

Then Rāṣṭrapāla knelt down, received the Buddha's instruction, paid homage, and withdrew. He returned home and spoke to his father and mother, saying:

"I beg my father and mother, out of love, to accept my request: 'I was in the assembly of the Buddha and heard the Buddha expound the Dharma. When I heard that Dharma, I understood it all clearly, and I straightaway gave rise to right faith and wish to go forth.' I humbly pray that my father and mother will accept my request."

Then the father and mother of Rāṣṭrapāla said:

"What benefit do you wish to gain by going forth? And what is it that you seek to realize by begging to go forth? If you wish to go forth, surely it is not for the purpose of begging food to stay alive? You should know that at present our wealth, money, and jewels are immeasurable. You need only remain in the household life, give of your wealth to make merit, and in the future you will obtain wealth and happiness. What need is there to go forth?"

The father and mother of Rāṣṭrapāla used fine and pleasant words to dissuade Rāṣṭrapāla. Then Rāṣṭrapāla again said: "I beg my father and mother to consider this: I am weary of transmigration, I cast away the glory of the world, and my resolve is set on seeking to go forth. I humbly pray that my father and mother will consent to my request."

Rāṣṭrapāla entreated his father and mother in this way two and three times. Then his father and mother again said: "You are determined, set on seeking to go forth; then do not go begging food to stay alive. The treasury of gold, silver, and jewels of our household is beyond count. You should only remain at home to make merit, enjoy wealth and nobility; what need is there to go forth?"

His father and mother dissuaded him in this way two and three times. Then Rāṣṭrapāla again said: "If my father and mother do not grant permission, then from this day onward I vow that I shall not eat or drink, even unto death."

When he had uttered this vow, he straightaway took no food or drink at all. At that time very many of Rāṣṭrapāla's friends and acquaintances, having heard of this, came together to the house of the householder, the father and mother of Rāṣṭrapāla, and said together: "Master householder, we have all heard that your son Rāṣṭrapāla delights in going forth. Although he wholeheartedly entreats you, you still do not consent. We know that your son was enjoying wealth and pleasure, yet suddenly with firm mind he seeks the Way. Now if you do not consent, he will suffer pain and may even come to the end of his life, causing you to bear the suffering of separation from the beloved. Therefore you should permit him to go forth as he wishes."

Then the master householder, seeing that his son's friends and acquaintances entreated with the utmost words, straightaway allowed him to go forth. Then Rāṣṭrapāla's friends and acquaintances, following the words of his father, went to the place of Rāṣṭrapāla and said together: "Rāṣṭrapāla, you should know that now your father and mother have consented for you to go forth."

Then Rāṣṭrapāla, hearing the words of his father and mother, was joyful and elated. He went to his father and mother, bowed to them, took his leave, and departed. He returned to the place of the Buddha. When he had arrived at the place of the Buddha, with his head and face he bowed beneath the Buddha's feet, joined his palms, stood to one side, and addressed the Buddha, saying: "World-Honored One, now my father and mother have consented for me to go forth. I humbly pray that the Buddha, out of compassion, will let down his heart of pity and consent for me to become a bhikṣu."

Then the Blessed One said to Rāṣṭrapāla: "Excellent! Excellent! Now is the right time to receive you."

Then Rāṣṭrapāla's hair and beard fell off of themselves, he donned the kāṣāya robe, took on the appearance of a bhikṣu, cultivated and upheld the holy life, cast off heedlessness, departed from all sorrow and affliction, tamed his own mind, became gentle and pliant, and realized the pure Dharma, knowing thus: "My births are exhausted, the holy life is firmly established, what was to be done has been done, and there is no more rebirth."

At that time the Venerable Rāṣṭrapāla, his outflows now exhausted, dwelt in dependence upon the Buddha for ten rains-retreats. When the ten rains-retreats were complete, the Venerable One donned his robe, took up his bowl, came before the Buddha, with his head and face bowed beneath his feet, joined his palms, stood to one side, and addressed the Buddha, saying: "World-Honored One, I was originally born and lived in the village of Thullakoṭṭhita. I cast off my kinsfolk and with single-minded faith went forth. Now I wish to return to my old homeland to visit my relatives and kinsfolk. I humbly pray that the Blessed One will permit it."

Then the Blessed One knew the wishes within the mind of the Venerable Rāṣṭrapāla. He further contemplated and knew that the resolve of the Venerable Rāṣṭrapāla was to bring benefit to all—how much more so since this Venerable One had in former days, while in the household, constantly kept apart from all desires. Having contemplated thus, he said: "Venerable Rāṣṭrapāla, now is the right time; you should act according to your wish."

Then the Venerable Rāṣṭrapāla, obeying the Buddha's instruction, was joyful and elated. He circumambulated the Buddha three times, with his head and face bowed beneath the Buddha's feet, took leave of the Buddha, and departed.

The Venerable One returned to his old homeland, traveling in stages, and gradually arrived back at his own village. Then the Venerable One, having rested through the night, at the dawning of the day donned his robe, took up his bowl, and in due order begged for food. He came to his own house and saw a woman standing outside the door of his house holding a basket full of food that she wished to throw away. The Venerable One, seeing this, said to that woman: "You do not know shame; do not throw the food away. How much better to pour it into my bowl, for then you will obtain benefit."

Then the woman, hearing the words of the Venerable One, gave rise to a mind of reverence, and straightaway poured it into the bowl for the Venerable One. The Venerable One, having received it, went beneath a great tree, spread out his sitting-cloth, sat down, and was about to eat.

Then that woman thought thus: "This is indeed the Venerable Rāṣṭrapāla, the son of my master." Then that woman, having thought thus, went to the master householder and said: "Just now, outside the door, I saw the son of the householder holding a bowl and going about begging for food. He went beneath a great tree, spread out his sitting-cloth, sat down, and was about to take his meal."

Then the master householder, having heard these words, was exceedingly joyful in his heart, and asked the woman: "As you have said, is this matter truly so?"

The woman replied: "This matter is indeed truly so."

Then the householder ran swiftly out of the house and came beneath the great tree. When he arrived there, he saw that it was indeed the Venerable Rāṣṭrapāla who was there, about to take his meal, and he said: "My son Rāṣṭrapāla, you forsook your own house and became a guest wandering in foreign lands; journeying in this way, you have come to your own village, yet you are unwilling to enter the house. What is the meaning of this?"

Then the Venerable Rāṣṭrapāla replied to his father: "The Dharma of my śramaṇa life, its observance is such; to enter the house of another is not fitting."

Then the master householder took him by the hand and led the Venerable Rāṣṭrapāla into the house. When they had entered the house, he spread out the sitting-cloth and invited him to sit. Then the mother of the Venerable One came before her son, with deep longing and affection, consoling and inquiring after her son two and three times. She said to the Venerable Rāṣṭrapāla: "My son, why did you determine to go forth? You have gone forth—what benefit do you now have, and what have you gained? Or do you go begging food to make a living? Therefore now do not go forth any longer; remain at home, give of your wealth as charity to make merit, so that you may obtain wealth and happiness in the next life."

Then the kindly mother set out various skillful means, clinging to her son, unable to be parted from him. She also took gold, silver, and all kinds of jewels and placed them in a heap before the Venerable One, saying to her son: "My son, you should know this: I have very much money, wealth, and jewels, which I now give to you, not to mention your father's wealth, which is again beyond count. For this reason, what need is there to go forth? Now remain at home, give of your wealth to make merit, so that you may obtain wealth and happiness in the next life."

Then the Venerable One said to his mother: "Loving mother, you should know that these gold and silver and all kinds of jewels are the source of every fault. Therefore take them by cart or carry them on shoulder-poles and pour them into the middle of the river's current."

The Venerable One further said to his mother: "Loving mother, you should know this: wealth and treasure arise from a heart of greed and attachment, and from this as a cause are born all manner of faults, leading to calamity and disaster. These are the perils of water, fire, the king, robbers, and wicked sons, which give rise to such ruin and suffering. If you can clearly understand the cause of suffering, mother, you will be delivered from suffering."

At that time the mother of the Venerable Rāṣṭrapāla loved her son without cease. She again devised a plan and thought thus: "When my son was still at home he had a wife. Let me have her adorn her body with precious jewels and go to the place of Rāṣṭrapāla; she may be able to gladden the heart of my son." Having thought thus, she went to the former wife of the Venerable One and said: "Your husband Rāṣṭrapāla, when he was formerly at home, delighted in which kinds of jewels, necklaces, and adornments? Now you should adorn yourself fully with those things and then go to the place of Rāṣṭrapāla to gladden his heart."

Then the wife of Rāṣṭrapāla, having obeyed the command of her mother-in-law, adorned herself with all kinds of jewels and went to the place of Rāṣṭrapāla, saying: "Son of the householder, what is your intention, that you uphold the holy life? Is it not that you seek some heavenly maiden?"

The Venerable Rāṣṭrapāla replied: "It is not so, elder sister. I uphold the holy life in order to seek the fruit of the Way, and not according to the meaning of which you speak."

Then the wife of Rāṣṭrapāla, hearing the Venerable One call her "sister," changed her countenance, and in shame withdrew. Then the Venerable Rāṣṭrapāla thought thus: "The time for the meal is near," and straightaway said to his father: "Householder, if there is any food, give it to me to eat."

Then the father and mother of the Venerable One personally brought all kinds of superb-flavored food and various dishes and offered them to the Venerable One.

Then the Venerable One, having finished eating and drinking, washed his bowl, folded his robe, spread out a seat and sat down, and then proclaimed the true Dharma for his father and mother to hear, causing them to give rise to a mind of joy and to give birth to the intention toward the Way. The Venerable One then, by means of spiritual power, stood up in empty space and spoke this verse, saying:

Behold the bodily form, painted and adorned

With all manner of precious ornaments;

The foolish are deluded and attached to it,

The wise are ever far removed from it.

Greed and desire are like silken threads

That can bind fast the worldly;

The foolish are deluded and confused,

The wise are ever far removed from it.

Then the Venerable One, having spoken the verse, descended from empty space, returned beneath the great tree, and stood calmly and still.

At that time there was a king named Kuru who, riding a horse and roaming outside the city, came near to one side of the village of Thullakoṭṭhita. An attending minister addressed the king, saying: "Great King, you should know that in this village there is a son of a householder named Rāṣṭrapāla. He has many kinsfolk and immeasurable wealth and jewels, yet he has cast all of it away to go forth."

Having heard of this, the king then asked the people of that village: "Sirs, in this place there is a son of a householder named Rāṣṭrapāla who has cast off his kinsfolk and relatives to go forth—is this matter true?"

Then the people of the village addressed the king, saying: "Great King, you should know that it is indeed true. The Venerable Rāṣṭrapāla is beneath a great tree in our village, constantly upholding the holy life. All of us, your subjects, go to draw near and make offerings to him."

The king, having heard their words, then entered that village and came beneath the great tree where the Venerable One was resting. Then the Venerable One, seeing from afar King Kuru swiftly approaching the place where he was, rose from his seat, went before the king, and addressed him thus: "It is truly excellent that the Great King has come. This is the realm that the king governs. Now I invite the Great King to come beneath that tree and sit upon my seat."

The king replied: "Rāṣṭrapāla, my intention is thus: I wish to come to your place and sit upon your seat."

The Venerable Rāṣṭrapāla again said: "Because the king's intention is thus, I therefore invite the king thus."

Then the king, together with the Venerable One, came beneath the great tree and sat down upon the seat. Then the Great King said to the Venerable Rāṣṭrapāla: "There are four conditions; on account of these four conditions people seek to go forth. The four conditions are:

1. Knowing about kinsfolk.

2. Knowing about wealth and nobility.

3. Knowing about sickness.

4. Knowing about old age.

These are the four conditions.

What is knowing about kinsfolk? It is when a person who has very many relatives and kinsfolk suddenly has them scattered and destroyed, and that person thinks: 'My kinsfolk, friends, and acquaintances have all been scattered and destroyed; I alone am left in solitude. Therefore I should go forth.' Because that person clearly knows that he no longer has kinsfolk, he therefore seeks to go forth. Now the Venerable Rāṣṭrapāla has very many kinsfolk and is not in solitude. I do not understand: for what reason do you go forth?

Again, what is called knowing about wealth and nobility? It is when a person who formerly had money and jewels and was greatly wealthy is afterward ruined and reduced to poverty, dragging out a miserable existence. Because of poverty that person thinks: 'Now, because of poverty and hardship, I must go forth.' Because that person knows himself to be poor, he wishes to go forth. Now the Venerable Rāṣṭrapāla has immeasurable wealth and nobility and is not poor. I do not understand: for what reason do you go forth?

Again, what is called knowing about the suffering of sickness? It is when a person who has been sick for many years, bedridden and beyond cure, thinks thus: 'My sickness is truly grave, exceedingly painful; therefore now I must seek to go forth.' Because that person clearly knows the suffering of sickness, he seeks to go forth. Now the Venerable Rāṣṭrapāla has little sickness, little affliction, and is also without sorrow or suffering. I do not understand: for what reason do you go forth?

Again, what is called knowing about old age? It is when a person, aged and feeble, thinks thus: 'Now I am old; wealth and pleasure are of no benefit to me. Therefore now I should seek to go forth.' Because that person clearly knows that old age can no longer be endured, he seeks to go forth. Now the Venerable Rāṣṭrapāla is in the prime of youth, strong and healthy, and has not yet enjoyed the pleasures. I do not understand: why do you go forth?

Venerable Rāṣṭrapāla, you should know that it is because of these four conditions that people go forth. Now I ask the Venerable Rāṣṭrapāla again: what is it that the Venerable One has seen or heard, that he goes forth?"

Then the Venerable One replied to the king: "Great King, you should know that it is because of four kinds of conditions that I sought to go forth. What are the four? They are old age, sickness, craving, and death.

Human beings are subject to alteration and decay and do not endure forever; this is called old age. They are afflicted by the suffering of sickness that cannot be treated; this is called sickness. Because they do not know weariness or contentment; this is called craving.

Because they must leave behind all objects; this is called death. These four conditions my Buddha, the Blessed One, has well known and well seen, and I too, following the Buddha, have personally seen and personally heard these matters. Because I accept these matters, I have given rise to great faith and have gone forth."

The king said: "Venerable One, as you have spoken before in a brief manner, I do not yet understand clearly. I humbly pray that the Venerable One will, for my sake, speak of it in an expansive manner, so that I may be enlightened and understand clearly."

Then the Venerable One, having heard the king speak, addressed the king, saying: "Great King, it is truly excellent. As you wish, I shall speak."

The king said: "Venerable One, in what sense is alteration and decay that does not last long called old age?"

The Venerable One replied: "Great King, what do you think? Suppose a person, from twenty or thirty up to forty years of age—what are the bodily form, strength, movements, advancing and halting of such a person?"

The king said: "Venerable One, when a person is young, from twenty to forty years of age, he has fully developed bodily form, the strength of the body is robust and flourishing, his coming and going are vigorous and strong, and he regards his own deeds as unmatched by anyone. But when he reaches old age, declining toward the dusk of life, he no longer has such capacity; his bodily form has altered, his bodily strength has weakened, and his walking and standing are decayed."

The Venerable One said: "As the king has spoken, this is the alteration and decay by the mark of old age in the world. Great King, you should know that this is indeed the first condition that my Buddha taught. Moreover, the Buddha, the Blessed One, well understands, well knows, and well speaks this Dharma. I too have seen and heard this true Dharma, and so I love it and wholeheartedly seek it; with a mind of faith I have gone forth."

Then the king said: "Venerable Rāṣṭrapāla, I too rejoice in this, in having met the true Dharma; I love it and wholeheartedly seek it."

Again the king said: "Venerable Rāṣṭrapāla, what is called being afflicted by the suffering of sickness that does not heal, called sickness?"

The Venerable One replied: "Suppose a person has great wealth and treasure and very many kinsfolk—what does the king think? That person is sick and bedridden, suffering all manner of affliction. Can his kinsfolk and attendants and followers take that affliction upon themselves in his stead?"

The king said: "It cannot be. Rāṣṭrapāla, if a person is sick and bedridden, then that person alone must bear all the sufferings; no one can take them in his stead, and no one can rescue him."

The Venerable One said: "As the king has spoken, no one can take it in his stead, no one can rescue him—this is the mark of sickness. This is indeed the second condition that my Buddha taught. Moreover, the Buddha, the Blessed One, well understands, well knows, and well speaks this Dharma. I too have seen and heard this true Dharma, and so I delight in it, seek it, and with a mind of faith have gone forth."

Then the king said: "Venerable Rāṣṭrapāla, I too rejoice in this Dharma, in having met the true Dharma; I delight in it and seek it."

The king again asked: "Venerable One, what is called having no weariness or contentment, called craving?"

The Venerable One replied: "Great King, what do you think? The king is a wealthy man, possessing lands and walled towns, and the people who dwell in the east, west, south, and north of the country that the king governs—are they all exceedingly wealthy?"

The king replied: "Venerable One, it is so, it is so."

The Venerable One said again: "Great King, you govern lands and settlements in the country and are wealthy in this way. Suppose there were a man who came from beside the sea and said to the Great King: 'I have seen another country that has vast walled towns, dense populations, gold and silver, jewels, all manner of rare things, elephants, horses, and troops as numerous as the sands of the Ganges.' Great King, when you hear these words, what do you think?"

The king replied: "Venerable One, when I have heard this, if I cannot go myself, then I will also send envoys to attack that country and carry back all its jewels and goods to fill my treasury."

Then the Venerable One said: "Great King, this lack of weariness and contentment is called craving. This is indeed the third condition that the Buddha has spoken. Moreover, the Buddha, the Blessed One, well understands, well knows, and well speaks this Dharma. I too, because I have seen and heard this true Dharma, delight in it, seek it, and with a mind of faith have gone forth."

Then the king said: "Venerable Rāṣṭrapāla, I too rejoice in this, in having met the true Dharma; therefore I delight in it and with single mind seek it."

The king again asked: "Venerable One, what is called forsaking all objects, called death?"

The Venerable One replied: "Great King, what do you think? I see that a person who has many jewels is the wealthiest of all. When that person leaves this realm to be born in another realm, can he take all those jewels with him?"

The king said: "He cannot."

The Venerable One said again: "Great King, when a person in this life leaves behind all the beloved objects to be born into another life, this is called death. This is indeed the fourth condition that the Buddha has spoken. The Buddha well understands, well knows, and well speaks this Dharma. I too, because I have seen and heard this true Dharma, delight in it, seek it, and with a mind of faith have gone forth."

The king said: "Venerable One, I too rejoice in this, in having met the true Dharma; therefore I delight in it and with single mind seek it."

Then the Venerable One said again to the king:

"Concerning this meaning, I wish to restate it; so listen carefully."

The king said:

"It is truly good; I long to hear it."

Then the Venerable One spoke this verse:

I see the people of the world,

Through greed and craving, hoard and store;

For the sake of wealth they meet calamity,

And only add the more to their desires.

The king, master of the lands,

Vast even to the ocean's shore,

Yet even so knows not contentment,

But wishes still to seize others' realms.

All the sentient beings of the world,

Through greed and craving, die;

They weep and wail in deepest grief—

Alas, how swiftly comes their death!

Like one who hoards up precious treasure

And yet is consumed by burning fire,

So too do sentient beings follow their karma:

What they have made, they must receive as recompense.

Wealth cannot save one's life,

Nor can it escape old age;

Rich and poor alike must die,

The old and young are likewise impermanent.

Sickness spares not the strong,

Nor does it avoid the kindly aged;

All this is because of the heart of greed and craving,

And so one must be subject to impermanence.

It is like a thief who steals

And in turn brings injury upon himself;

Thus do I see the world,

Where beings make for themselves all manner of evil causes.

As ripe fruit falls of itself,

So too do the old and young die;

When the mind delights in making karma,

One must receive the recompense of suffering and affliction.

When the foolish people of the world

Make karma without knowing it themselves,

Whether born in a later life,

Through love and hatred they suffer.

When life ends within the womb,

Who can rescue them?

Even should kinsfolk and acquaintances be present,

When life ends, who can rescue them?

Desire ruins and binds fast,

Giving birth to suffering and increasing terror;

Seeing the illusory dharmas of the world,

Therefore I have gone forth.

Then the Great King Kuru, having heard the Venerable One speak the verse, joyfully believed and accepted it, and said again:

"The Venerable Rāṣṭrapāla is one who can well transcend. Therefore now I beg to take refuge in the Venerable One."

The Venerable Rāṣṭrapāla said:

"Do not take refuge in me. The ones in whom I take refuge are the Buddha, the Blessed One, the Dharma, and the Saṅgha. The king too should take refuge in this way."

The king said:

"It is so, it is so. Now I take refuge in the Buddha, the Dharma, and the Saṅgha, and for the whole of my life I receive and uphold the precepts of an upāsaka."

Then the Great King, having uttered this vow, paid homage, served the Venerable One, and returned to the royal palace.

THE BUDDHA SPEAKS THE SŪTRA OF RĀṢṬRAPĀLA