眾許摩訶帝經

Fascicle 11

At that time, the World-Honored One asked King Bimbisara:

“Does the King regard form as permanent or impermanent?”

The King replied:

“Impermanent.”

The Buddha asked:

“Is it suffering or not suffering?”

The King replied:

“It is suffering.”

The Buddha further asked:

“Are the other skandhas—feeling, perception, formations, and consciousness—permanent? Are they suffering?”

The King replied:

“They are impermanent; they are suffering.”

The Buddha taught:

“Form, feeling, perception, formations, and consciousness are all impermanent and suffering; they are inverted dharmas, and all are without self.”

The Buddha further told the King:

“Great King, you should use right wisdom to carefully contemplate this truth. Do form, feeling, perception, formations, and consciousness exist in the past, present, and future? Are they within the body or outside the body, coarse or subtle, noble or base, far or near?”

The King replied:

“World-Honored One, form, feeling, perception, formations, and consciousness do not exist in the past, present, or future. Nor are they within the body or outside the body; they are neither coarse nor subtle, neither noble nor base, neither far nor near.”

The Buddha said:

“Excellent, Great King! If one knows the five skandhas as they truly are—impermanent, suffering, and without self—and contemplates them with right wisdom, one will clearly know that the five skandhas have no past, present, or future, and likewise possess no nature of inside or outside, above or below, noble or base, large or small. Moreover, one neither clings to them nor casts them aside. This alone is true liberation. Great King, one liberated in this way is liberated through wisdom, has fulfilled the holy life, has done what had to be done, has exhausted rebirth, and will never again fall into the cycle of samsara.”

On hearing the Buddha’s teaching, King Bimbisara and an assembly of eighty thousand devas and humans became free from dust and defilement and attained the pure Dharma-eye. One hundred thousand brahmins, elders, and common people likewise became free from every impurity and attained the pure Dharma-eye. The King attained true knowledge and vision and vowed single-mindedly to uphold them. Having ended all craving, being free of doubt and firm in faith, he arose, bared his right shoulder, joined his palms, and addressed the Buddha:

“World-Honored One, I place my complete faith in the Buddha, the Dharma, and the Sangha. I resolve to observe the precepts of a lay disciple and never again to kill living beings. I now invite the World-Honored One to remain in our country so that we may provide the Buddha and the noble assembly with every necessity—food and drink, beds, and medicines for illness—never allowing anything to be lacking for as long as we live.”

The Buddha silently accepted. Knowing that the Buddha had accepted, King Bimbisara was filled with joy. He bowed at the Buddha’s feet, circumambulated him, and withdrew.

The bhiksus then saw that, upon hearing the Buddha teach the Dharma, King Bimbisara had become free from dust and defilement and attained the pure Dharma-eye before even rising from his seat. They wondered, “Why did the King, as soon as he met the Buddha and heard the Dharma, immediately realize the fivefold pure Dharma-eye and cast off dust and defilement?” Knowing their thought, the Buddha taught:

“Bhiksus, in the past King Bimbisara performed great good deeds, and today he enjoys their fruit. Now born as a human, he possesses every merit and virtue because of causes and effects from the past. Bhiksus, when earth, water, wind, and fire come together, the five skandhas and six faculties, with all their good and bad qualities, yield results in accordance with the wholesome and unwholesome karma of sentient beings.

“Bhiksus, in a past life a Buddha named Aranemi appeared in the world, endowed with the ten epithets and serving as Teacher of devas and humans. When the conditions for his work of conversion were complete, the Buddha entered nirvana. His disciples gathered his relics, chose a pure place, erected a stupa, and made offerings with every kind of fragrant incense and precious flower.

“After a long time, a wheel-turning sage king named Kelikila appeared in the world. He commanded eighteen kotis of soldiers and often flew through the air with his forces on tours of inspection, preceded each time by the seven treasures. One day, while the King and his forces were patrolling the sky, they suddenly could go no farther. The King thought that his store of merit must have been exhausted. Then a deity in the air said, ‘Great King, your merit is not exhausted. Below stands a stupa containing the relics of the Buddha Aranemi, and for that reason you can go no farther.’

“King Kelikila and his eighteen kotis of soldiers immediately descended together to the Buddha’s stupa. With their relatives, they wiped the stupa clean with fine cloth, scattered flowers, burned incense, and played music as offerings. They paid homage to the Buddha’s stupa and made this vow: ‘Through today’s merit, may we receive its fruit in a future life.’

“Bhiksus, what do you think? King Kelikila and his retinue of that time were none other than the present King Bimbisara and his retinue. Because of the merit of making offerings to the stupa of the Buddha Aranemi, King Bimbisara enjoyed blessed and joyful rewards among devas and humans throughout hundreds of thousands of kotis of kalpas.

Through the power of that vow he has now met me and made offerings to me. The merit of this is equal and in no way different from that of his former offerings to the Buddha’s stupa. Bhiksus, all sentient beings who create unwholesome karma receive painful results; those who create wholesome karma enjoy blessed results; and those who create mixed karma likewise receive corresponding results.

Whatever cause one creates, that is the fruit one obtains. You bhiksus should understand this law of cause and effect and explain it to sentient beings.”

The bhiksus in the assembly saw that King Bimbisara had heard the Dharma and become free from dust and defilement. After also hearing the Buddha explain the King’s past deeds, they understood clearly. Yet they still wondered why the Buddha had manifested supernatural powers to guide the Venerable Uruvilva to attainment, whereas in the cases of Nadi and Gaya the Buddha had merely taught the Dharma and they attained the fruit. They presented this question to the Buddha. The Buddha taught:

“Whenever a cause is created, there is a result; this never fails. In a former life, when human beings lived for twenty thousand years, a Buddha named Kasyapa appeared in the world, endowed with the ten epithets: Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, World-Honored One. The Buddha Kasyapa also taught and transformed sentient beings in the Deer Park at Varanasi.

When the conditions for his work were complete, the Buddha entered nirvana. At that time, a king named Kelikila constantly revered and made offerings to the Buddha. When the Buddha Kasyapa passed into final nirvana, the King performed the cremation with various fragrant woods, extinguished the fire with scented water, collected the relics, placed them in a vessel made of the four precious substances, and chose a pure place in which to erect a stupa.

That stupa was one yojana high, and the King and his people regularly came to make offerings.

“At that time, an elder in the country was as wealthy as the heavenly king Vaisravana. He had a large household and lived in happiness. He befriended an elder of another clan, and he too regularly made offerings to the Buddha’s stupa.

Later, the elder married and had three sons. When he grew old, became ill, and died, the three sons buried their father in the charnel ground according to the rites. Remembering their father’s kindness, they wept day and night.

They then reflected that their family was wealthy and discussed among themselves how to cultivate merit for the deliverance of their father’s departed spirit. The eldest brother was miserly by nature and had never before known how to perform good deeds. He therefore regretted parting with the wealth and hesitated when he heard of giving and creating merit.

Yet out of filial devotion he finally agreed. He said, ‘After making the offering, we shall divide whatever remains for our own use.’

“The two younger brothers agreed. They immediately took gold, silver, and other wealth to the Buddha’s stupa and made offerings of the highest kind. Then they made this vow: ‘Through these roots of goodness, in the future may we be born into the clan bearing the surname Kasyapa, the clan of the Buddha. May we also encounter a Buddha appearing in the world, hear the Dharma, understand it through faith, and awaken.’ Having made their vow, they paid homage, circumambulated the stupa, and returned home. Therefore these three now bear the surname Kasyapa. They encountered me, went forth as sramanas, heard the true Dharma, and immediately attained arhatship.

“Bhiksus, in the beginning Uruvilva was difficult to convert, and I had to use the skillful means of supernatural powers to awaken him, because when he gave alms in the past he still hesitated somewhat. Nadi and Gaya were easy to convert and awakened immediately upon hearing the Dharma because, in their former lives, their minds were clear and joyful when they gave. Bhiksus, because of their former vow, Uruvilva, Nadi, and Gaya now all bear the surname Kasyapa, are brothers, have met me, heard the Dharma, and attained the fruit. Such were the past deeds of the three Kasyapa brothers.”

After clearly explaining the past of the Kasyapa brothers, the Buddha and the noble assembly left the Staff Grove and proceeded toward Rajagrha. After traveling some distance, the Buddha stopped on a tract of land not far from the city. When King Bimbisara learned that the Buddha had drawn near, he wished to establish a monastery where the Buddha and the Sangha could long dwell and practice.

When the King was still Crown Prince, he often went outside the city for recreation. Near the city was a garden of lush, cool trees, with clear springs and ponds, where flowers and grasses flourished through all four seasons. The Crown Prince loved the place and asked to buy it. The garden’s owner, relying on his old age and wealth, refused to sell despite all the Crown Prince said. He even declared:

“I would sooner leave this country than leave that garden.”

On hearing this, the Crown Prince said to an attendant:

“This old man speaks without the least humility. If I inherit the throne, I shall not let this matter pass.”

After his father, King Mahapadma, died, the Crown Prince ascended the throne as King Bimbisara. Remembering the former incident, he sent soldiers to seize the garden. The elder who owned it became so distressed that he fell ill and died. Even after death his resentment did not cease, and he was reborn as a venomous snake in that garden, awaiting an opportunity for revenge.

One spring day, the King went with the ladies of the palace to enjoy the garden. Weary from recreation, he fell asleep there. Seeing that the opportunity for revenge had come, the venomous snake emerged from its hole and sought to bite the King.

At that time, the palace ladies were still roaming about, and only one sword-bearing guard stood beside the King. A kalandaka bird that commonly fed and flew within the garden saw the snake appear and cried out loudly. The guard looked and saw the venomous snake crawling toward the King, so he drew his sword and killed it.

The flock of birds then clamored loudly, awakening the King. The King asked his attendant what had caused such a commotion. The guard related how a venomous snake had intended to bite the King and how the kalandaka bird had cried out, allowing him to kill it in time.

On hearing this, the King was terrified and the hairs of his body stood on end. He summoned the Crown Prince and his ministers to discuss the matter. The King asked:

“According to ancient custom, when someone saves a king from danger, how should that person be rewarded?”

A minister replied:

“One who saves the King’s life may be rewarded with half the territory of the kingdom.”

The King approved and ordered half the kingdom awarded to the bird. But the minister then said:

“The kalandakas are birds. What use would it be to grant them territory?”

The King asked:

“What, then, should be done?”

The minister replied:

“Plant abundant bamboo where the birds commonly nest, so they may live there, and issue a decree forbidding anyone to harm them.”

The King followed this counsel. He selected land outside that pleasure garden and had abundant bamboo planted so that the kalandaka birds would have a secure dwelling. He also appointed guards to prevent anyone from harming them.

At that time, the King had a maternal uncle who practiced the way of the rishis and wished to find a quiet place for cultivation. The King allowed him to reside temporarily in that bamboo grove. But when the King saw the World-Honored One and the noble assembly resting beneath the trees on the open ground, he conceived the intention of building a monastery in the Kalandaka Bamboo Grove. With this thought, the King mounted his carriage and personally went to the Buddha. Upon arriving, he bowed to the Buddha and stood to one side.

The Buddha then used skillful means to teach the King, filling him with joy. The Buddha encouraged him to practice diligently in pursuit of unsurpassed peace and happiness. The King bowed his head and gladly obeyed. Rising from his seat, he bared his right shoulder, joined his palms, and addressed the Buddha:

“World-Honored One, I now invite the Buddha and the noble assembly to enter the palace tomorrow so that we may make offerings. May the Buddha compassionately accept.”

The Buddha silently indicated his acceptance. Knowing that the Buddha had accepted, the King was filled with joy, bowed, and returned to the palace.

Upon returning to court, the King ordered his officials to prepare delicious, precious, and pure food to offer the Buddha and the noble assembly the next day. He also ordered the inside and outside of the city, as well as its roads, to be thoroughly cleansed.

In the morning, the King sent a messenger to address the Buddha:

“The meal has been prepared. May the Buddha and the noble assembly deign to come.”

The Buddha and one thousand arhats then donned their robes, took up their bowls, and slowly entered the palace. Holding a censer in his hands, the King stood at the outer gate awaiting the Buddha. When the Buddha and the noble assembly arrived, the King invited them to their seats. He and his retinue gazed reverently upon them and paid homage, then joyfully offered food, incense, and flowers.

After the Buddha and the arhats had eaten and washed their hands, the King and his retinue expressed their wish to hear the Dharma. The Buddha taught them, and all listened attentively, rejoiced, and faithfully accepted his words. The King then rose from his seat, joined his palms, and said to the Buddha:

“I now wish to use the Kalandaka Bamboo Grove to establish a monastery as a dwelling for the Buddha and the noble Sangha. May the Buddha compassionately accept it.”

The Buddha remained silent. Knowing that the Buddha had accepted, the King poured water from a golden vessel over the Buddha’s hands and then prepared the place for the Buddha and the noble assembly to dwell. The Kalandaka Monastery was established on this occasion.

Later, wishing to benefit sentient beings, the Buddha and the noble assembly left the Kalandaka Bamboo Grove and went to the Cold Grove, a forest where corpses were abandoned, to practice walking meditation and sit in stillness. At that time, an elder of Rajagrha had invited the Buddha and the noble Sangha to his home the next day to receive offerings. Consequently, that night all the elder’s relatives, household members, and servants stayed awake late preparing everything for the next day’s offering to the Buddha.

At that time, the elder Anathapindika had business in Rajagrha. As he passed the other elder’s house, night fell, so he stopped and asked to lodge there. That night Anathapindika saw the entire household staying awake late, preparing excellent food, incense, and flowers. Surprised, he asked the host:

“Are you about to invite the King or his ministers, or is there some celebration for which everyone is preparing so late into the night?”

The elder replied:

“I am not inviting the King or his ministers, nor is there any celebration in my household. A Buddha has now appeared in the world. He and one thousand members of the noble assembly are traveling and teaching in this country. From the King and his officials down to the common people, all have placed their faith in him and take turns requesting the privilege of making offerings. Tomorrow my household has invited the Buddha and the noble assembly to receive a meal, so everyone must stay awake late to prepare.”

On hearing this, the elder Anathapindika was greatly astonished and asked:

“What is meant by ‘Buddha’?”

The elder replied:

“King Suddhodana of the Sakya clan had a Crown Prince named Siddhartha, endowed with the meritorious marks of a wheel-turning sage king. But the Prince renounced the throne, went forth, practiced austerities, and realized unsurpassed, complete, perfect enlightenment. Therefore he is called the Buddha.”

Anathapindika further asked:

“And what is meant by the ‘noble assembly’?”

The elder replied:

“They are those who followed the Buddha into homelessness, shaved their hair and beards, donned kasaya robes, heard the Dharma, practiced, and attained arhatship. These good men came from the noble ksatriya class, the brahmin class, and even the merchant and laboring classes. There are one thousand of them, and they are called the noble assembly. Tomorrow our household will make offerings to the Buddha and these members of the noble Sangha.”

On hearing this, the elder Anathapindika was suddenly deeply moved and filled with joy. He asked:

“How may I meet the Buddha and the noble assembly?”

The other elder replied:

“Tomorrow the Buddha and the noble assembly will come here to receive a meal, and then you will meet them.”

Although he heard this, his admiration was so intense that he did not wait until morning. That very night the elder Anathapindika set out to find the Buddha. The moon shone brightly, making the journey to the Cold Grove easy. But just as he reached the city gate, clouds covered the moon. Seeing the impenetrable darkness, the elder became afraid and stopped, thinking, “Could some nonhuman being be obstructing me?” Because of this thought, he wished to turn back. Then a deity spoke:

“Elder, go forward and do not fear. Surely there will be good and no evil! Why is this? Suppose there were a hundred carriages and a hundred horses, magnificently adorned with precious objects pleasing to all who saw them, and someone gave all those carriages and horses away. The merit of that gift would not equal one-sixteenth of the merit gained by taking a single step closer to the Buddha. Again, suppose a hundred precious elephants, entirely adorned with jewels, and a hundred beautiful women, adorned throughout with gold, jade, and gems, were all given away. That merit still could not equal one-sixteenth of the merit gained by taking one step closer to the Buddha.”

Having spoken, the deity emitted light from his body, illuminating the road from the city gate to the Cold Grove as clearly as the full moon. The elder Anathapindika asked:

“May I know which holy deity has helped me in this way?”

The deity replied:

“In the past I was the mother of the Venerable Sariputra. My name was Nagara. After death I was born in the heaven of the Four Heavenly Kings and became known as Madhusagandhamanavaka. I now guard this city gate. Elder, harbor no doubt; simply go forward, and you will certainly obtain benefit.”

After hearing this, the elder Anathapindika praised the events of that day as exceedingly rare and resolved to reach the Buddha without further doubt. He thought, “If a Perfectly Enlightened One had not appeared in the world, when would I ever hear the unsurpassed true Dharma?” With this thought, and aided by the light, the elder boldly proceeded directly into the Cold Grove, where the World-Honored One was dwelling. At that time, the Buddha was practicing walking meditation outside the grove. Seeing the Buddha’s extraordinarily majestic excellent marks, the elder joined his palms and asked:

“Are you the World-Honored One?”

The Buddha replied:

“Yes.”

Knowing that this was the Buddha, the elder was filled with joy and further asked:

“Is there anyone in the world who sleeps peacefully?”

The Buddha answered the elder in verse:

After teaching the elder with these verses, the Buddha entered the grove with him. The World-Honored One sat upon his seat. The elder reverently bowed at the Buddha’s feet and sat to one side, awaiting the teaching. The Buddha taught him:

“Through giving and observing precepts, one is reborn in the heavens. Although one enjoys the blessed reward of the five pleasures, one does not thereby end samsara. To end samsara, the afflictions must be extinguished.”

The Buddha then extensively explained wholesome and unwholesome dharmas. Hearing the Buddha’s lucid teaching, and possessing roots of goodness from the past, the elder concentrated and reflected. All delusions obscuring his mind dissolved, and immeasurable joy arose within him. Knowing the elder’s state of mind, the Buddha continued by teaching the Four Noble Truths. There, upon his seat, the elder penetrated the four truths. His mind was like a clean white cloth readily dyed any color, and the previously defiled dharmas within it were transformed into pure dharmas.

Having attained right knowledge and vision concerning the Buddha-Dharma, the elder was free of doubt and possessed firm faith in the Three Jewels. He arose, bared his right shoulder, joined his palms, and addressed the Buddha:

“World-Honored One, I now take refuge in the Buddha, the Dharma, and the Sangha. I vow to observe the precepts of a lay disciple and never to kill living beings.”

The Buddha then asked the elder:

“What is your name?”

The elder replied:

“I possess some wealth in my country and regularly give to the poor and solitary. Therefore the people call me Anathapindika, ‘Provider for the Unprotected.’”

The Buddha further asked:

“What is the name of your country?”

He replied:

“It is the kingdom of Sravasti. I implore the Buddha and the noble assembly to come to my country. I vow to serve the Buddha and the noble assembly by providing every necessity.”

The Buddha said:

“Elder, the Sangha and I number more than one thousand. If there is no monastery there, where could we dwell?”

The elder replied:

“If the Buddha compassionately comes, I shall immediately build a monastery. I beseech the Buddha not to refuse my invitation.”

The Buddha remained silent. Seeing the Buddha’s silence, the elder knew that he had accepted. Filled with joy, he reverently bowed, circumambulated the Buddha, and withdrew.

After returning to Rajagrha and arranging all his affairs, the elder intended to go home, but then returned once more to the Cold Grove and addressed the Buddha:

“May the Buddha and the noble assembly not be concerned that there is no monastery. I ask only that the Buddha and the noble assembly come to us soon.”

Having spoken to the Buddha, he returned home with his mind at ease. From that time onward he set aside all household affairs and searched throughout the inside and outside of the city for an exceptionally pure place where a monastery could be built. He found Prince Jeta’s garden the most suitable place for establishing it. Why? The garden was spacious and clean, its trees were lovely and flourishing, its springs and ponds were clear, and its climate was cool. There were no flies, mosquitoes, or venomous creatures, but only gentle birds and beasts. Moreover, it was neither too near nor too far from the city, enabling those who wished to hear the true Dharma to reach it easily. With this thought, the elder immediately went to Prince Jeta and said:

“Prince, please do not be surprised. I hope you will permit me to present a good matter to you.”

The Prince said:

“Whatever the matter is, Elder, please speak.”

The elder arose, approached the Prince, and said:

“I wish to purchase your garden to establish a monastery and invite the Buddha and his one thousand disciples to dwell there. If the Prince is willing, please state the selling price.”

The Prince replied:

“Anything else may be discussed, but please do not speak of the garden.”

The elder said:

“I have heard the Buddha teach, ‘All things are impermanent and possess no sovereign mastery.’ The Prince should exchange what is uncertain for what is enduring.”

The Prince replied:

“I know nothing of that. Say no more.”

The elder continued:

“To encounter a Buddha is exceedingly difficult, while another garden can easily be found. If you refuse to sell it now, do you fear that you may later regret it?”

The Prince had not fully consented and, wishing to make matters difficult for the elder, said:

“If you can cover the entire garden with pure gold, I shall give it to you to use as you please.”

Hearing that the Prince had agreed to sell, but fearing that the agreement was uncertain, the elder said:

“Prince, if you accept the judgment of the official who oversees sales, let us go to him so there can be no later change.”

The Prince agreed to meet the official. The heavenly king of the Heaven of the Four Heavenly Kings knew of the matter and thought, “A Buddha has now appeared in the world. The elder Anathapindika of Sravasti wishes to purchase Prince Jeta’s garden to build a monastery. They have agreed that an official overseeing sales should serve as witness. I should now transform myself into that official so that the undertaking may quickly be accomplished.” The heavenly king therefore appeared as the market official and stood in the marketplace awaiting them. When the Prince and the elder arrived, the elder said:

“I am buying the Prince’s garden to establish a monastery. The Prince told me that if I covered the entire garden with gold, he would sell it. We have therefore come to ask you to serve as witness.”

The official asked:

“Have the two of you reached an agreement?”

They replied:

“We have.”

The official said:

“Excellent, then. The Prince receives the gold, and the elder receives the garden.”

The Prince remained silent, showing neither regret nor remorse. That very day, the elder ordered carriages, horses, elephants, and all his household servants to transport gold and cover the garden. Only the area at the garden’s entrance remained uncovered. The elder was considering which treasury contained enough gold to cover the remaining portion. Seeing him deep in thought, the Prince said:

“If you have changed your mind, simply take back the gold.”

The elder said:

“I am only considering which treasury to take enough gold from to cover the remaining area. I have not changed my mind.”

On hearing this, the Prince thought, “How extraordinary! This elder can relinquish such wealth to establish a monastery for the Buddha and Sangha. I have heard that unless a Noble Awakened One appears in the world, sentient beings cannot hear the true Dharma. Now I can help him fulfill his aspiration.” Having thought this, the Prince said to the elder:

“That is enough. Bring no more gold. I too wish to contribute so that this meritorious undertaking may be completed.”

The elder Anathapindika replied:

“It is not that I lack gold. Yet if the Prince is truly sincere, this is most auspicious.”

After purchasing the garden, the elder sought artisans and prepared to build the monastery. When various groups of non-Buddhist practitioners heard the news, they all came intending to obstruct him. They said to the elder:

“The sramana Gautama is in Rajagrha in the kingdom of Magadha, while this is Sravasti, a precious and renowned region that cannot serve as his dwelling. Do not establish a monastery, and do not invite the Buddha here.”

The elder became angry and said to the non-Buddhist groups:

“Sravasti does not belong to you alone. What concern is this of yours?”

Hearing this and realizing that the elder would not obey them, the non-Buddhists went to petition the King, but the King also refused to listen. Deeply ashamed and resentful, they nevertheless returned and said to the elder:

“What we said just now was not because of the garden, but because the Buddha and we do not follow the same path of practice. If you refuse to follow our counsel today, there will surely be consequences. We have heard that a chief disciple of the sramana has arrived here. Allow us to debate him. If he wins, you may establish the monastery; but if his wisdom is defeated, you should not invite them here. This is our proposal. What do you think, Elder?”

The elder replied:

“Very well. Only by seeing who prevails and who is defeated can one know which side should be trusted. It will then be clear who is higher and who is lower, who is true and who is false.”