人仙經

Thus have I heard. At one time the Buddha was dwelling in the Kuṇḍakoṭṭa Vihāra in the town of Nādikā, together with a great assembly gathered there. At that time the Venerable Ānanda was apart in a solitary place, and there arose in him a reflection such as this: "My Buddha, the World-Honored One, has formerly spoken of all the various places and the various countries, and of the various walled cities.

The countries called the country of Aṅga, the country of Magadha, the country of Kāśī, the country of Kosala, the country of Maccha, the country of the Great Mallas, the country of Puṇṇa, the country of Sumā, the country of Assaka, the country of Vajji, the country of Kuru, the country of Pañcāla, the country of Vatsa, the country of Śūrasena, the country of Yavana, the country of Kamboja, and so forth. And in those countries, of all the Śrāvakas who have passed into extinction, the Buddha has declared in what fruit-recompense each of those ones has been reborn.

Only in the country of Magadha, all the foremost ones, the Upāsakas, have all reached the end of their lives, and it has become suddenly empty, with no person remaining. My Buddha, the World-Honored One, has not yet for my sake declared where they shall be reborn."

When Ānanda had reflected thus, he forthwith came out from the dwelling-place where he abode and went to the place where the Buddha was. When he arrived at the Buddha's place, he bared his right shoulder, set his right knee upon the ground, and forthwith with the crown of his head bowed in homage at the feet of the Buddha. Standing before the Buddha, he addressed the World-Honored One, saying: "As was formerly spoken concerning the various places and the various countries, whatever was heard from the Buddha's speech I have all understood and known, and even the Dharmas heard from the Buddha I have likewise all understood and known.

Even as to the place of rebirth of the Upāsakas in the town of Nādikā, the Buddha has also spoken. And there remained five hundred Upāsakas in that town of Nādikā who have also reached the end of their lives. Those Upāsakas, having well cut off the three karmic hindrances, realized the fruit of Stream-Entry (Srotāpanna), going against the current of birth-and-death; seven times coming to the human realm, seven times being born in the heavens, they bring to an end the bounds of suffering and are certain to realize Bodhi.

And in that town of Nādikā there were furthermore three hundred Upāsakas who thereafter also reached the end of their lives. Those Upāsakas had all cut off the three karmic hindrances together with greed, hatred, and delusion; coming once to the human realm, they bring to an end the bounds of suffering and realize the fruit of Once-Returning (Sakṛdāgāmin). And in that town of Nādikā there were two hundred and fifty Upāsakas who thereafter again reached the end of their lives.

Those Upāsakas were able to cut off the five kinds of afflictions and the secondary afflictions, realizing the fruit of Non-Returning (Anāgāmin); they do not return again to the human realm, and no longer turn within the round of rebirth. Such matters as these I have likewise all understood and known. Only there remains the country of Magadha: all the foremost Upāsakas, after they reached the end of their lives, that country of Magadha became suddenly empty, with no one there.

Why is it that the World-Honored One alone has not spoken of the places of rebirth of those Upāsakas? I only wish that the World-Honored One would for my sake declare: the Upāsakas of the country of Magadha—where are they now reborn? By the practices and deeds they cultivated, what fruit-recompense have they attained?

World-Honored One, and as for that country of Magadha—King Bimbisāra single-mindedly turned toward the Buddha, understood the right Dharma, and made offerings to the Saṅgha, and even to the end of his life-span he constantly held this in remembrance and did not forget it. After he reached the end of his life, the people throughout the country all praised the virtue of the king, saying thus: 'This was a Dharma-king. We pray that this Dharma-king be reborn in a wholesome world and attain the most excellent bliss.' World-Honored One, why is it that nothing has been heard of the place of rebirth of that king, together with the aspirations within his heart, and even his attained station?

I only wish that the World-Honored One would declare them one by one." And he further said: "World-Honored One, that country of Magadha is the very ground, the land where the Buddha attained Perfect Enlightenment, most excellent and beyond compare; and this most excellent land was governed by this king as its lord. I only wish that the World-Honored One would for our sake speak of the place of his rebirth."

At that time the World-Honored One, having accepted Ānanda's invitation, remained silent there. Then Ānanda, seeing that the Buddha was silent, forthwith knew that he had accepted the invitation, and with the crown of his head he bowed in homage at the feet of the World-Honored One and returned to his own place.

At that time the World-Honored One, when the latter half of the night had passed and the time for the morning meal of the following day had come, donned his robe, took with him his bowl and the requisite implements, and entered the town of Nādikā. According to the customary practice, he went begging for alms; and having through this teaching-condition obtained food, he returned to his own place, changed his garments and washed his feet, and went to his seat to eat.

After he had finished eating, he strolled about a little while, then returned to his own seat and reflected once more upon the questions Ānanda had asked: As for the king of the country of Magadha, together with the Upāsakas, after their passage into extinction, where should they be reborn? By what practices and vows? What fruit-recompense have they attained?

When he reflected upon this matter, by the spiritual power of the Buddha, there came forth in the empty space a voice proclaiming a name: "World-Honored One! I am Janavasabha. Well-Gone One!

I am Janavasabha." At that time the World-Honored One, having heard the voice speaking within the empty space, forthwith rose up from his seat and went to the place of the Śrāvakas, and that assembly of Śrāvakas sat surrounding him. The Venerable Ānanda went to the Buddha's place, bared his right shoulder, bowed in homage at the feet of the World-Honored One, and standing before the Buddha he addressed the Buddha, saying: "World-Honored One!

For what cause and what condition is your joy doubled beyond the ordinary?"

At that time the World-Honored One said to Ānanda: "As to the matters of which you made request—concerning King Bimbisāra of the country of Magadha and the Upāsakas, that after their passage into extinction in this place, where they should be reborn, by what practices and vows, and what fruit-recompense they have attained—for this matter the time had not yet come for me to manifest it to the world. Recollecting it from the middle of the night up until the meal-time, I entered the town to beg for alms and returned to my dwelling-place; having finished eating, I did walking-meditation and then returned to my own place and sat down;

and taking the questions you had asked, I reflected and contemplated: that king of the country of Magadha, together with the Upāsakas—dying here and being born there, their practices, vows, and fruit-recompense.

Thereupon I employed spiritual power, and in the empty space above there came a voice proclaiming: 'World-Honored One! I am Janavasabha. Well-Gone One!

I am Janavasabha.'"

The Buddha then asked: "Ānanda! Have you ever before heard this name?"

Ānanda said: "I have not heard of anyone of this name. Having now heard this name, I rejoice so that the hairs over my whole body all stand upright." When the Venerable Ānanda had finished speaking these words, there was heard again in the empty space a voice speaking, saying: "World-Honored One! I am King Bimbisāra.

Well-Gone One! I am King Bimbisāra. Now I speak to the Buddha two or three times my name and lineage.

World-Honored One! Janavasabha of old, after he reached the end of his life, was reborn in the human realm and became a king among men, realizing the fruit of Stream-Entry. Now, born for the seventh time, I am born in the palace of Vaiśravaṇa as a son of the Heavenly King.

I am likewise named Janavasabha. World-Honored One! I am a son of the Heavenly King Vaiśravaṇa.

I am able well to know the Dharmas spoken by the Buddha—those sublime phrases of tranquility and peaceful bliss. In time to come I shall realize the fruit of Once-Returning."

The Buddha then praised, saying: "Excellent! Excellent! You, Janavasabha, are truly good, truly good.

You are able to cultivate the practice without indulgence. Where were you before this, and through what cause and condition were you able to harvest the fruit of Stream-Entry?" Janavasabha replied, saying: "I have no other cause, nor any other condition; I only knew that the Buddha-Dharma is most excellent and sublime, and with deep faith I upheld and practiced it—and through this I realized the first fruit." He further said: "World-Honored One!

I received the command of the Heavenly King and went to that southern quarter, to the place of the Heavenly King of Growth (Virūḍhaka), and thereby I saw and knew that the Buddha, the World-Honored One, was alone within the Kuṇḍakoṭṭa Vihāra, contemplating: the king of the country of Magadha and the Upāsakas, having passed into extinction from this place, where they should be reborn, by what practices and vows, what fruit-recompense they have attained—such matters as these the Buddha wished to speak.

World-Honored One! I myself heard of this matter from my royal father Vaiśravaṇa, and I have remembered it always and never forgotten it. Therefore today, for this very condition, I have come to the Buddha's dwelling-place, wishing to speak of this matter."

The Buddha said: "Janavasabha! Now is precisely the right time; you should declare it at length."

Thereupon Janavasabha, receiving the holy command of the Buddha, addressed the Buddha, saying: "World-Honored One! At one time I heard the Heavenly King Vaiśravaṇa, my father, announce to the assembly, saying: 'You sages should single-mindedly listen. Of old I was in the Heaven of the Thirty-Three.

In the excellent assembly where the Dharma was expounded, all the devas came and gathered together, and the World-Protecting Devas also came to that assembly, taking their places in these various quarters. The Heavenly King who Upholds the Country (Dhṛtarāṣṭra) was in the eastern quarter, facing west and seated. The Heavenly King of Growth (Virūḍhaka) was in the southern quarter, facing north and seated.

The Heavenly King of Broad Sight (Virūpākṣa) was in the western quarter, facing east and seated. I was in the northern quarter, facing south and seated. The hosts of devas who were to hear the Dharma sat in front of the World-Protecting Devas.

At that time the devas and the World-Protecting Devas had all come to attend the excellent assembly in order to hear the Dharma. When they had finished hearing the Dharma and wished to return to their own palaces and halls, suddenly a great radiance broadly illumined the excellent assembly, and the radiant light of the devas was overshadowed and did not appear.

Then Śakra, the lord of the devas, said to the devas: 'You should know that now this great radiance broadly illumines the excellent assembly, causing the light of the devas to be eclipsed by one another, overshadowed and not appearing. Therefore you should know that before long the Great Brahmā Heavenly King will come into this assembly. What is the meaning of this?

Wherever the Great Brahmā Heavenly King goes, he first manifests an auspicious sign. You devas! Do not leave your seats; understand by what condition this radiance appears.' Then the host of devas together with the World-Protecting Devas said to Śakra: 'We, receiving the command, have not left our seats, until we understand the radiance that appears.' Then the Great Brahmā Heavenly King, in the form of a youth, suddenly appeared in that excellent assembly, having upon his head five topknots, complete in his hue and marks, and in that assembly he forthwith spoke a verse, saying to the devas:

"You take refuge in the Buddha, the World-Honored One,

who is the very eye of the world.

Well does he expound the sublime Dharma,

bringing aid to the realm of tranquility.

You, hosts of devas,

of majestic power and great hue and marks—

because of upholding the Buddha's pure conduct,

through this you are born in the realm of the heavens.

There are again those of pure conduct,

complete in hue and bearing renown of name;

they are sons of the Buddha, of great resolve,

and before long shall be born in this realm.

When the hosts of devas heard these words,

in their minds there arose great rejoicing.

They take refuge in the Buddha, the World-Honored One,

and have faith in the sublime Dharma among Dharmas.

When Brahmā spoke the verse,

complete with the five kinds of sublime sounds,

profound as the rumbling clouds,

those who heard rejoiced with truth."

When the Great Brahmā Heavenly King spoke the verse, there were five kinds of sublime sounds. They are called the great Brahmā sound, the kalaviṅka sound, the great drum sound, the great thunder sound, and the sound of delight and joy. Moreover, that Brahmā Heavenly King, within the excellent assembly, withdrew his bodily form of a youth and again manifested a great body.

What is the meaning of this? The Great Brahmā Heavenly King, according to the delight in the minds of the assembly, manifested that body—manifesting those great bodies. He has two kinds of virtue, complete in great hue and marks, and broadly hearing the renown of his name.

Just as refined gold has two kinds of virtue, called hue and name, so the Great Brahmā within the host of devas, displaying these two kinds, was likewise thus. Furthermore, when Brahmā came to this excellent assembly, the host of devas in the assembly did not rise up from their seats, nor did they pay homage. Then that host of devas, with palms joined together, remained, and everyone thought thus: 'Ah!

The lord of the Sahā world, the Great Brahmā Heavenly King, manifesting these bodies before this assembly, again manifests a great body.' At that time Brahmā, knowing the minds of the host of devas, within his great body again manifested one doubly great, and in that excellent assembly he rose up into the empty space and sat with legs crossed in the lotus posture. Just as a great strong man sits firmly upon the ground, so likewise was the Great Brahmā Heavenly King.

Then the Great Brahmā Heavenly King again said to the host of devas: 'These great bodies that are manifested are the power of the four bases of spiritual power (the four ṛddhipāda). Only the Buddha, the World-Honored One, knows them all and sees them all. He is able to speak of them, able to cultivate them, and able also to manifest them.

Therefore you too should with sincere mind cultivate those bases of spiritual power, and even manifest spiritual penetrations to render great benefit. Those four bases of spiritual power are called zeal, mind, and wisdom.' At that time the host of devas furthermore thought within their minds: 'Ah, Great Brahmā Heavenly King! May you transform our host of devas, that each and every one may be like the body of the Great Brahmā Heavenly King; that upon the belly of each and every Brahmā-deva there be a Heavenly King seated.' At that time the Great Brahmā Heavenly King knew the minds of the host of devas.

Forthwith employing his spiritual power, he gathered up the bodies of the devas and transformed them into Brahmā-bodies. Upon the belly of each one there was a Heavenly King seated. Of those hosts of devas, all their mental wishes were fulfilled, and they attained great peaceful bliss.

Just as a Kṣatriya king, having received the consecration-anointing of his father and thereby been accepted as king, has his mental wishes fulfilled and attains great peaceful bliss, so likewise greatly were those hosts of devas.

Then the Great Brahmā again said to the host of devas: 'You devas, together with the World-Protectors, should single-mindedly listen. Among the sages, only the Buddha, the Tathāgata, the Perfectly Enlightened One, with regard to these four bases of spiritual power, is able to expound them at length, able to cultivate them long, and able to transform and manifest them greatly. Therefore you should give rise to a sincere mind and should diligently cultivate them—transforming and manifesting at will, rendering great benefit.' At that very time, the Heavenly Kings upon the bellies of the Brahmā-devas each doubted, saying: 'There is only one Great Brahmā King.

While I sit upon his belly, however he speaks, the devas all speak; and if he is silent, the devas all are silent.' And Śakra, the lord of the devas, gave rise to a reflection such as this: 'Ah, Great Brahmā Heavenly King! May you gather up our original forms, the host of devas, transform us into one great body, and seat us upon my belly.' Then the Great Brahmā Heavenly King knew the mental reflection of Śakra. He gathered up the forms of the host of devas, manifested one great body, and seated it with legs crossed in the lotus posture upon the belly of Śakra.

The Great Brahmā Heavenly King would, by this power of the bases of spiritual power, transform and manifest each kind; and having finished the work of transformation and manifestation, he furthermore said to those devas and the World-Protectors: 'The Buddha, our World-Honored One, by this power of the four bases of spiritual power, together with the Dharma of the Śrāvakas, first liberated those who were to be transformed—namely the eighty thousand Upāsakas of the country of Magadha.

Well cutting off the three hindrances, they exhausted the bounds of suffering and realized the fruit of Stream-Entry. In the heavens or in the human realm, going to and fro seven times, some are born in the Heaven of Those Who Make Use of Others' Transformations (Paranirmita-vaśavartin), some are born in the Heaven of Delight in Transformation (Nirmāṇarati), some are born in the Heaven of the Thirty-Three, some are born in the Heaven of the Four Heavenly Kings, some are born in the royal palace of the Great Kṣatriya kings in the human realm, and some are born in the houses of the foremost great Brahmins.' Furthermore, some among the host of devas thought: 'Ah, how can there be four Buddhas appearing in the world?' And again there was the thought: 'Ah,

how can there be eight Buddhas appearing in the world?' The Great Brahmā Heavenly King knew the mental reflections of those hosts of devas, and so he said to them: 'You hosts of devas, do not reflect thus, thinking that there should be four Buddhas appearing in the world, or even eight Buddhas appearing in the world.

To doubt in such a way is not correct. You should know that I have heard from the Buddha: there are not two Buddhas appearing in the world at the same time; how then could there be four Buddhas or eight Buddhas appearing in the world together? You should make this vow: that the undefiled body of the Buddha, our World-Honored One, may increase in life-span and abide long in the world.' Then those devas furthermore reflected: 'How is it that the Great Brahmā Heavenly King is able to know all that is within our minds?' Those devas then gave rise to fear, and their hearts harbored grief and distress.

Then the Great Brahmā Heavenly King said to that assembly: 'You hosts of devas, together with the World-Protectors, listen single-mindedly. The Tathāgata, the Worthy of Offerings, the Perfectly Enlightened One, expounds the right Dharma of the One Vehicle, helping all sentient beings to depart far from sorrow, grief, suffering, and distress, so that all attain purity and realize the true principle.' And he furthermore said: 'There are three kinds of Dharma which the Tathāgata fully knows.

What are the three kinds? It is said: there is a person who formerly with the body performed unwholesome karma and practiced unwholesome thoughts. Afterward, because of drawing near to good friends, hearing the sublime Dharma, and considering it with concern, he cut off the unwholesome of the body and produced the wholesome karma of the body; he cut off unwholesome thoughts and practiced wholesome conduct of thought.

Such a person delights, born within delight, and is glad, born within gladness. Just as a person, from joy gives rise to joy, and joy in turn gives rise to further joy, so likewise is the delight of that person. This is called the first kind of Dharma.

Again, there is a person who formerly received the five desires and performed unwholesome karma. Afterward he again drew near to good friends, heard the sublime Dharma, and considering it with concern, let go of the pleasure of desire and also no longer performed any unwholesome karma. Such a person delights, born within delight, and is glad, born within gladness.

Just as a person whose joy is born within joy, and joy again gives rise to joy, so likewise is the one of the Dharma of delight. This is called the second kind of Dharma. Within unwholesome Dharma he truly knows within his heart; within wholesome Dharma he likewise truly knows within his heart; and even with regard to suffering, its origin, its cessation, and the path, he also truly knows within his heart.

Afterward he again draws near to good friends. Within unwholesome Dharma and the various wholesome Dharmas, and even suffering, origin, cessation, and path, at that time his refined understanding of the Dharmas increases yet doubly. Such a person delights, born within delight, and within gladness again gives rise to gladness.

Just as a person whose joy is born within joy, and joy again gives rise to joy, so likewise is the one of the Dharma of delight. This is called the third kind of Dharma.'

Furthermore, the Great Brahmā Heavenly King again said to the devas and the World-Protectors: 'You sages should single-mindedly listen. There are four kinds of Dharma which that Buddha, the World-Honored One, fully knows and fully sees. What are the four? They are Body, Feeling, Mind, and Dharmas. The Tathāgata, by means of wisdom, contemplates these four Dharmas, whether within or without, understanding and knowing them as they truly are; his wisdom is in present operation, and his cultivation is perfectly fulfilled. Well does he expound the right Dharma of the One Vehicle, the Bodhi, helping all sentient beings all to attain purity, to depart far from sorrow, grief, suffering, and distress, and to realize the principle of the sublime Dharma.'

Furthermore, the Great Brahmā Heavenly King again said to the devas together with the World-Protectors: 'You sages should single-mindedly listen. There is the Dharma of the Noble Eightfold Path which that Buddha, the Tathāgata, the Perfectly Enlightened One, fully knows and fully sees. What are the eight?

They are Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. This Noble Eightfold Path is the very Dharma for the use and enjoyment of samādhi. If one attains this Right Intention and practices the pure conduct, cultivating it to perfect fulfillment, one attains the bliss of the Brahmā Heaven.

And again, as for Right Speech—the rectification of all utterance, the fullness of all marks, the right expounding of the pure conduct, distinguishing and revealing the teaching, attaining the true purport—it proclaims right speech, opens the gate of the Ambrosia (Amṛta), manifests the Dharma of the One Vehicle, helps all sentient beings all to attain purity, to depart from sorrow, grief, and suffering, and to realize the principle of the sublime Dharma.'"

At that time Janavasabha addressed the Buddha, saying: "Each and every essential Dharma, of all the kinds such as I have spoken, was all expounded thus by the Great Brahmā Heavenly King within the palace of Śakra for the hosts of devas of the Heaven of the Thirty-Three, together with the four World-Protecting Devas. My father, the Heavenly King Vaiśravaṇa, returning to his own palace, expounded it for my sake, and I have remembered it all, never forgetting the least part. Now, through receiving the great majestic power of the Tathāgata, for the sake of the Venerable Ānanda, who wishes to know the births, the extinctions, the practices, vows, and fruit-recompense of King Bimbisāra, I now, as it truly is, declare it to the Buddha."

The Buddha then praised, saying: "Excellent! Excellent! You are able to speak it well."

At that time, when Janavasabha had finished speaking this Dharma, the Venerable Ānanda, together with the assembly, having heard this Dharma, rejoiced and faithfully received it, paid homage to the Buddha, and withdrew.

The Sutra Spoken by the Buddha on Janavasabha