增壹阿含經

XVII. THE CHAPTER ON MINDFULNESS OF BREATHING (2)

1. Thus have I heard:

At one time the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time the Blessed One said to the bhiksus:

“Two persons whose appearance together in the world is exceedingly difficult to encounter. Who are the two? The appearance in the world of a Tathagata, a Worthy One, a Perfectly Enlightened One, is exceedingly difficult to encounter. The appearance in the world of a wheel-turning sage king is exceedingly difficult to encounter. The appearance together of these two persons in the world is exceedingly difficult to encounter.”

When the bhiksus had heard the Buddha’s teaching, they rejoiced and respectfully practiced it.

2. Thus have I heard:

At one time the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time the Blessed One said to the bhiksus:

“Two persons whose appearance together in the world is exceedingly difficult to encounter. Who are the two? The appearance in the world of a pratyekabuddha is exceedingly difficult to encounter, and the appearance in the world of an arhat who has exhausted the outflows, a disciple of the Tathagata, is exceedingly difficult to encounter. Bhiksus, these are the two persons whose appearance in the world is exceedingly difficult to encounter.”

When the bhiksus had heard the Buddha’s teaching, they rejoiced and respectfully practiced it.

3. Thus have I heard:

At one time the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time the Blessed One said to the bhiksus:

“There are two phenomena in the world that bring exceedingly great affliction. What are the two? They are committing various evils, which is the root from which enmity and resentment arise; and failing to cultivate wholesome conduct, which is the root of all virtues. Bhiksus, these are the two exceedingly afflictive phenomena. Therefore, bhiksus, you should discern these afflictive phenomena, and you should also discern the phenomena that are unafflictive. You should remember to eliminate afflictive phenomena and remember to cultivate unafflictive phenomena. Thus, bhiksus, you should train yourselves!”

When the bhiksus had heard the Buddha’s teaching, they rejoiced and respectfully practiced it.

4. Thus have I heard:

At one time the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time the Blessed One said to the bhiksus:

“For beings who hold wrong view, their thoughts, inclinations, and all their other actions are unworthy of esteem. People in the world should not delight in them. Why is this?

Because wrong view is unwholesome. It is like bitter seeds—that is, the seeds of bitter fruit, bitter vegetables, jute, siddhipanji, and other bitter plants. If these seeds are planted in good soil, the shoots that later sprout remain bitter as before.

Why is this? Because these seeds are bitter by nature. Beings who hold wrong view are likewise.

Whatever they do through bodily action, verbal action, and mental action, together with their inclinations, thoughts, and other practices, is entirely unworthy of esteem. People in the world do not delight in or value it. Why is this?

Because wrong view is evil and unwholesome. Therefore, bhiksus, you should remove wrong view and cultivate right view. Thus, bhiksus, you should train yourselves!”

When the bhiksus had heard the Buddha’s teaching, they rejoiced and respectfully practiced it.

5. Thus have I heard:

At one time the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time the Blessed One said to the bhiksus:

“For beings who hold right view, their thoughts, inclinations, and all their other actions are worthy of esteem and respect. People in the world delight in them. Why is this?

Because right view is excellent. It is like sweet produce such as sugarcane, grapes, and every other delicious, sweet fruit. If someone prepares good soil and plants their seeds there, all the fruit subsequently produced is delicious and sweet, and people delight in it.

Why is this? Because those seeds are sweet by nature. Beings who hold right view are likewise: their thoughts, inclinations, and all their other actions are worthy of delight.

Everyone in the world rejoices in them. Why is this? Because right view is excellent.

Therefore, bhiksus, you should cultivate right view. Thus, bhiksus, you should train yourselves.”

When the bhiksus had heard the Buddha’s teaching, they rejoiced and respectfully practiced it.

6. Thus have I heard:

At one time the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time the Venerable Ananda was alone in a secluded place, cultivating contemplation. He thought, “There are beings in whom thoughts of sensual desire arise, thereby giving rise to craving for sensual pleasure, which they cultivate day and night without ever growing weary.”

That evening, the Venerable Ananda rose from his seat, arranged his robes, and went to the Blessed One. Upon arriving, he bowed down and sat to one side. The Venerable Ananda then said to the Blessed One:

“Just now, while I was in a secluded place, this thought arose in me: ‘There are beings in whom thoughts of sensual desire arise, thereby giving rise to craving for sensual pleasure, in which they immerse themselves without ever growing weary.’”

The Blessed One said:

“So it is, Ananda! It is just as you have said. There are people in whom thoughts of sensual craving arise, thereby increasing their thoughts of desire, and they immerse themselves in this defilement without ever growing weary.

Why is this? Ananda, long ago in a past age there was a wheel-turning sage king named Crown-Born, who governed according to Dharma without disorder or wrongdoing and possessed the seven treasures. The seven treasures were the precious wheel, the precious elephant, the precious horse, the precious jewel, the precious maiden, the precious householder, and the precious military commander.

These were the seven treasures. He also had a thousand sons who were valiant and strong, capable of subduing every evil. He ruled the four continents without resorting to blades or cudgels.

“Ananda, you should know that King Crown-Born then thought, ‘I now possess this continent of Jambudvipa, whose people are prosperous and which abounds in jewels. I have also heard from aged and venerable elders that to the west lies the land of Godaniya, whose people are prosperous and which abounds in jewels. I should now go and rule that land.’

“Ananda, as soon as Crown-Born conceived this thought, he and his fourfold army disappeared from Jambudvipa and arrived in the land of Godaniya. When the people of that land saw the sage king arrive, they all came forward to welcome him, knelt in homage, and inquired after him.

“‘Welcome, Great King! The people of Godaniya are now prosperous. We humbly beseech the sage king to remain here and govern the people in accordance with the teaching.’

“Ananda, King Crown-Born then remained in Godaniya and ruled its people for several hundreds of thousands of years. At another time King Crown-Born again thought, ‘I possess Jambudvipa, whose people are prosperous and which abounds in precious things, and where the seven treasures have also rained down to knee-deep. I now also possess this land of Godaniya, whose people are prosperous and which abounds in precious things. I have heard from aged and venerable elders that there is also the land of Purvavideha, whose people are prosperous and which abounds in precious things. I should now go and rule that land, governing it according to Dharma.’

“Ananda, as soon as the sage king Crown-Born conceived that thought, he and his fourfold army disappeared from Godaniya and arrived in Purvavideha. When the people of that land saw the sage king arrive, they all came forward to welcome him, knelt in homage, inquired after him, and spoke unanimously:

“‘Welcome, Great King! The people of this land of Purvavideha are prosperous, and it abounds in precious things. We humbly beseech the Great King to remain here and govern the people in accordance with the teaching.’

“Ananda, King Crown-Born then remained in the land of Purvavideha and ruled its people for hundreds of thousands of myriads of years. At another time, King Crown-Born conceived this thought: ‘In Jambudvipa, the people are prosperous, it abounds in precious things, and the seven treasures have rained down to knee-deep. I now also possess Godaniya, whose people are prosperous and which abounds in precious things.

I now also possess this land of Purvavideha, whose people are prosperous and which abounds in precious things. I have also heard from aged and venerable elders that there is Uttarakuru, whose people are prosperous and which abounds in precious things. They act freely and have no clinging or possessiveness.

They live long and do not die prematurely, their proper lifespan being one thousand years. When their lives there end, they are certain to be reborn in heaven and do not fall into another realm. They wear garments from the kalpavrksa trees and eat naturally produced rice.

I should now go and rule that land, governing it according to Dharma.’

“Ananda, as soon as King Crown-Born conceived that thought, he and his fourfold army disappeared from Purvavideha and arrived in Uttarakuru. From afar he saw that the land was luxuriantly green. Having seen this, he asked his ministers:

“‘Do you see the lush green color covering this entire land?’

“The ministers replied:

“‘Indeed, we see it.’

“The king told his ministers:

“‘This is soft grass, as fine as celestial robes and no different from them. Worthy ones, sit here.’

“After a short while they proceeded farther, and from afar they saw that the land shone with a brilliant golden color. The king then said to his ministers:

“‘Do you see the brilliant golden color covering this entire land?’

“The ministers replied:

“‘We all see it.’

“The Great King said:

“‘This is called naturally produced rice. The worthy people here always eat this food. You too will now eat this rice.’

“After a short while, the sage king proceeded farther. He saw that the land was level and from afar saw remarkable high terraces appearing. He again said to his ministers:

“‘Do you see that this land is level everywhere?’

“The ministers replied:

“‘Yes, we all see that it is so.’

“The Great King said:

“‘These are garments from the kalpavrksa trees. You too will wear garments from these trees.’

“Ananda, when the people of that land saw the Great King arrive, they all came forward to welcome him, knelt in homage, inquired after him, and spoke with different voices in unison:

“‘Welcome, Sage King! The people of Uttarakuru are prosperous, and the land abounds in precious things. We humbly beseech the Great King to remain here and govern the people in accordance with the teaching.’

“Ananda, King Crown-Born then remained in Uttarakuru and ruled its people for hundreds of thousands of myriads of years. At another time King Crown-Born again conceived this thought: ‘I now possess the land of Jambudvipa, whose people are prosperous and which abounds in every kind of precious thing, and where the seven treasures have also rained down to knee-deep. I now also possess the lands of Godaniya, Purvavideha, and Uttarakuru, whose people are prosperous and which abound in precious things.

I have also heard from aged and venerable elders that the Heaven of the Thirty-three offers incomparable bliss. Its inhabitants have exceedingly long lives, food and clothing arise naturally, and countless celestial maidens surround them. I should now go and rule that celestial palace, governing it according to Dharma.’

“Ananda, as soon as King Crown-Born conceived this thought, he and his fourfold army disappeared from Uttarakuru and ascended to the Heaven of the Thirty-three. At that time Sakra, Lord of the Devas, saw King Crown-Born coming from afar and said:

“‘Welcome, Great King! Please come and sit here!’

“Ananda, King Crown-Born then shared a single throne with Sakra Devendra. As the two sat together, no one could distinguish between them; their countenances, movements, speech, and voices did not differ in the slightest.

“Ananda, King Crown-Born remained there for several hundreds of thousands of years. He then conceived this thought: ‘I now possess this land of Jambudvipa, whose people are prosperous and which abounds in precious things, and where the seven treasures have also rained down to knee-deep. I also possess Godaniya, Purvavideha, and Uttarakuru, whose people are prosperous and whose lands abound in every kind of precious thing. Now that I have come to this Heaven of the Thirty-three, I should kill Sakra, Lord of the Devas, and reign here alone as king of the devas.’

“Ananda, as soon as King Crown-Born conceived this thought, he fell from his throne down to the land of Jambudvipa, and his fourfold army likewise fell. At that time the precious wheel also vanished, and no one knew where it had gone. The precious elephant and precious horse both died; the precious jewel disappeared by itself; and the precious maiden, precious householder, and precious military commander all died.

“At that time King Crown-Born became gravely ill. The members of his clan and all his relatives assembled and asked about the king’s illness:

“‘How is the Great King? If, after the Great King has passed away, someone should come and ask, “What instruction did King Crown-Born give when he was about to die?” how should we reply?’

“King Crown-Born answered:

“‘If I die and someone comes afterward to ask, reply: “King Crown-Born ruled these four continents without ever being content. He then went to the Heaven of the Thirty-three and remained there for several hundreds of thousands of years. Yet his mind still gave rise to greed, and he wished to kill the Lord of the Devas. He therefore fell from heaven and died.”’

“Ananda, do not harbor any doubt. King Crown-Born at that time was none other than I. Do not regard him as someone else! Why is this? King Crown-Born was I myself. At that time I ruled these four continents and went to the Heaven of the Thirty-three, yet I was never content with the five sensual pleasures. Ananda, use this account to realize the destination to which craving leads. Because of the mind’s craving, these thoughts increase, and amid sensual desire one never knows contentment. If one seeks contentment, one should seek it within the wisdom of the noble sages.”

The Blessed One then spoke these verses before the great assembly:

Even if one enjoys celestial desires
And delights in the five pleasures,
It cannot compare with severing the mind of craving,
As do the disciples of the Perfectly Enlightened One.

“Therefore, Ananda, use this account to understand desire and abandon desire, never again giving rise to such thoughts. Thus, bhiksus, you should train yourselves!”

When Ananda had heard the Buddha’s teaching, he rejoiced and respectfully practiced it.

7. Thus have I heard:

At one time the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time the brahmin Birth-Outflow went to the Blessed One, exchanged greetings with him, and sat to one side. The brahmin Birth-Outflow then said to the Blessed One:

“How should one regard an unwholesome spiritual friend?”

The Blessed One said:

“One should regard him as one regards the moon.”

The brahmin asked:

“How should one regard a wholesome spiritual friend?”

The Blessed One said:

“One should regard him as one regards the moon.”

The brahmin said:

“The ascetic Gautama has stated the essential point briefly but has not explained its meaning extensively. I humbly ask Gautama to explain it fully, so that those who do not yet understand may understand.”

“Brahmin, listen closely, listen closely, and reflect well! I shall explain this meaning fully for you.”

“Yes, Gautama.”

After the brahmin Birth-Outflow had accepted the teaching, the Blessed One said:

“Brahmin, it is like the moon at the end of the month: as day and night revolve, it wanes and is no longer full. This is diminishment. Sometimes the moon does not appear at all, and no one can see it. So too is it with an unwholesome spiritual friend. Brahmin, as day and night pass, an unwholesome spiritual friend gradually loses faith, morality, learning, generosity, and wisdom. Because that person has no faith, morality, learning, generosity, or wisdom, when the body breaks up and life ends, that unwholesome spiritual friend enters hell. Therefore, brahmin, I say that an unwholesome spiritual friend resembles the moon at the end of the month.

“Brahmin, it is like the moon at the beginning of the month: as day and night gradually pass, its light increases until it becomes perfectly full on the fifteenth day, and all beings can see it. So too, brahmin, as day and night pass, a wholesome spiritual friend increases in faith, morality, learning, generosity, and wisdom. Because that person increases in faith, morality, learning, generosity, and wisdom, when the body breaks up and life ends, that wholesome spiritual friend is reborn in heaven and a fortunate realm. Therefore, brahmin, I say that the destination of this wholesome spiritual friend resembles the full moon.”

The Blessed One then spoke these verses:

“Therefore, brahmin, you should train yourself to be like the moon at the beginning of the month.”

The brahmin Birth-Outflow then said to the Blessed One:

“Excellent, Gautama! It is like straightening one who is bent, giving sight to the blind, showing the road to one who is lost, or bringing a bright lamp into darkness. In the same way, the ascetic Gautama has taught me the Dharma through innumerable skillful means. I now take refuge in the Buddha, the Dharma, and the Sangha. From this day forward, please accept me as a lay follower who, for the rest of his life, will not kill living beings.”

When the brahmin Birth-Outflow had heard the Buddha’s teaching, he rejoiced and respectfully practiced it.

8. Thus have I heard:

At one time the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time the Blessed One said to the bhiksus:

“I shall now teach the qualities of a wholesome spiritual friend, and I shall also teach the qualities of an unwholesome spiritual friend. Listen closely, listen closely, and reflect well!”

The bhiksus replied:

“Yes, Blessed One.”

When the bhiksus had respectfully accepted the Buddha’s teaching, the Blessed One said:

“What are called the qualities of an unwholesome spiritual friend? Here, bhiksus, an unwholesome spiritual friend gives rise to this thought: ‘I was born into a distinguished clan and have left home to train in the path; the other bhiksus have left home from lowly families.’ Relying upon his family lineage, he disparages others. This is called a quality of an unwholesome spiritual friend.

“Furthermore, an unwholesome spiritual friend gives rise to this thought: ‘I am exceedingly diligent in following the true Dharma; the other bhiksus are not diligent in observing the precepts.’ On this basis, he disparages others and exalts himself. This is a quality of an unwholesome spiritual friend.

“Furthermore, an unwholesome spiritual friend thinks, ‘I have perfected samadhi; the other bhiksus have no samadhi, and their minds are confused and unstable.’ Relying upon this samadhi, that person continually exalts himself and disparages others. This is called a quality of an unwholesome spiritual friend.

“Furthermore, an unwholesome spiritual friend thinks, ‘I am foremost in wisdom; the other bhiksus have no wisdom.’ Relying upon this wisdom, that person exalts himself and disparages others. This is a quality of an unwholesome spiritual friend.

“Furthermore, an unwholesome spiritual friend thinks, ‘I regularly receive food, beds and blankets, bedding, and medicines for treating illness; the other bhiksus do not receive these offerings.’ Relying upon these material gains, that person exalts himself and disparages others. This is called a quality of an unwholesome spiritual friend. Thus, bhiksus, an unwholesome spiritual friend engages in these wrong actions.

“What, then, are called the qualities of a wholesome spiritual friend? Here, bhiksus, a wholesome spiritual friend does not think, ‘I was born into a distinguished family, while the other bhiksus were not born into distinguished families.’ He makes no distinction between himself and others. This is called a quality of a wholesome spiritual friend.

“Furthermore, a wholesome spiritual friend does not think, ‘I observe the precepts, while the other bhiksus do not maintain moral conduct.’ He regards neither himself nor others as greater or lesser. Relying upon these precepts, that person does not exalt himself or disparage others. Thus, bhiksus, this is called a quality of a wholesome spiritual friend.

“Furthermore, bhiksus, a wholesome spiritual friend does not think, ‘I have perfected samadhi, while the other bhiksus have distracted and unstable minds.’ He regards neither himself nor others as greater or lesser. Relying upon this samadhi, that person neither exalts himself nor disparages others. Thus, bhiksus, this is called a quality of a wholesome spiritual friend.

“Furthermore, bhiksus, a wholesome spiritual friend does not think, ‘I have perfected wisdom, while the other bhiksus have no wisdom.’ He regards neither himself nor others as greater or lesser. Relying upon this wisdom, that person neither exalts himself nor disparages others. Thus, bhiksus, this is called a quality of a wholesome spiritual friend.

“Furthermore, bhiksus, a wholesome spiritual friend does not think, ‘I am able to obtain robes, food, beds and blankets, bedding, and medicines for treating illness, while the other bhiksus do not obtain robes, food, beds and blankets, bedding, or medicines for treating illness.’ He regards neither himself nor others as greater or lesser. Relying upon these material gains, that person neither exalts himself nor disparages others. Thus, bhiksus, this is called a quality of a wholesome spiritual friend.”

The Blessed One then said to the bhiksus:

“I have now distinguished for you the qualities of an unwholesome spiritual friend and have also taught you the qualities of a wholesome spiritual friend. Therefore, bhiksus, you should together distance yourselves from the qualities of an unwholesome spiritual friend and remember to cultivate together the qualities of a wholesome spiritual friend. Thus, bhiksus, you should train yourselves!”

When the bhiksus had heard the Buddha’s teaching, they rejoiced and respectfully practiced it.

9. Thus have I heard:

At one time the Buddha was staying in the country of the Sakyas, in the Banyan Tree Park, together with an assembly of five hundred great bhiksus.

At that time five hundred nobles of the Sakya clan in the country wished to hold a discussion, so they assembled in the Hall of Universal Meaning. The brahmin Worldly Canon then went to the Sakyas and said to them:

“What do you say, gentlemen? Is there any ascetic, brahmin, or layperson here who is able to debate with me?”

The Sakyas then said to the brahmin Worldly Canon:

“Here in Kapilavastu there are now two persons of exceptional ability and broad learning. Who are the two? One is the bhiksu Culapanthaka; the other is Gautama of the Sakya clan, the Tathagata, the Worthy One, the Perfectly Enlightened One.

Compared with the bhiksu Panthaka, everyone else has little knowledge and learning, lacks wisdom, is clumsy in speech, and cannot distinguish what comes before from what comes after. Furthermore, compared with Gautama, this entire country of Kapilavastu is without wisdom or learning, lacks discernment, and is full of clumsy and impure people. You may now debate with them.

If you, brahmin, can defeat those two in debate, we five hundred will provide you with whatever you need at the appropriate times and will also present you with one thousand yi of pure gold—one yi being twenty taels.”

The brahmin then thought, “The Sakya clan of Kapilavastu must all be intelligent, skilled in many arts, cunning and deceitful, false, and without upright conduct. If I debate those two and defeat them, there will be nothing remarkable in it. But if either of them defeats me, I shall have been overcome by a fool. Considering these two possibilities, I cannot debate with them.”

Having thought this, the brahmin Worldly Canon withdrew.

At that time, when it was time for alms, the bhiksu Culapanthaka took his bowl and entered the city of Kapilavastu to beg for food. Seeing Culapanthaka approaching from afar, the brahmin Worldly Canon asked:

“What is your name, ascetic?”

The bhiksu Culapanthaka said:

“Enough, brahmin! You need not ask my name. If you have come here because you wish to inquire about a matter, then ask!”

The brahmin said:

“Can the ascetic debate with me?”

The bhiksu Culapanthaka said:

“I could even debate with Brahma himself, much less with a blind man without eyes such as you.”

The brahmin said:

“Is a blind man not precisely one who has no eyes? And is one without eyes not necessarily blind? These have only one meaning. Is this not a tedious repetition?”

At that time the bhiksu Culapanthaka rose into the air and manifested eighteen kinds of miraculous transformation. The brahmin then thought, “This ascetic possesses only miraculous powers; he does not know how to debate. If anyone can explain this matter to me, I shall personally become his disciple.”

At that time the Venerable Sariputra heard with his divine ear that “Culapanthaka is debating with the brahmin Worldly Canon.”

The Venerable Sariputra then transformed himself into the appearance of the bhiksu Panthaka and concealed the real bhiksu Panthaka so that he could no longer be seen. He said to the brahmin:

“Brahmin, if you think that this ascetic possesses only miraculous powers and is incapable of debate, then listen closely. I shall speak to you and answer the matter you have raised, proceeding from the foundation of this argument and also providing an additional analogy. Brahmin, what is your name?”

The brahmin replied:

“My name is Brahma.”

Culapanthaka asked:

“Are you a man?”

“I am a man.”

“Are you a human being?”

“I am a human being.”

Culapanthaka asked:

“What do you say, brahmin? A man is also a human being, and a human being is also a man. These too have but one meaning. Is this not a tedious repetition? Yet, brahmin, ‘blind’ and ‘without eyes’ do not have the same meaning.”

The brahmin said:

“What, then, does the ascetic call ‘blind’?”

Culapanthaka said:

“One who does not see this life or the next life; the arising and passing away of beings; good and bad colors; what is beautiful and what is ugly; or the wholesome and evil conduct created by beings—and who does not know these things as they truly are and ultimately sees nothing—is called blind.”

The brahmin said:

“What, then, is a person without eyes?”

Culapanthaka said:

“The eye is the unsurpassed eye of wisdom. Because that person lacks this eye of wisdom, he is called one without eyes.”

The brahmin said:

“Enough, enough, ascetic! Set aside this miscellaneous discussion! I now wish to ask about a profound matter. What do you say, ascetic? Can nirvana be attained without relying on any dharma?”

Culapanthaka replied:

“Nirvana is attained without relying upon the five clinging skandhas.”

The brahmin said:

“What do you say, ascetic? Do these five clinging skandhas arise through conditions or without conditions?”

Culapanthaka replied:

“These five clinging skandhas arise through conditions, not without conditions.”

“Upon what are the five clinging skandhas conditioned?”

“Craving is their condition.”

“What is craving?”

“It is birth.”

The brahmin said:

“What is called birth?”

The bhiksu replied:

“It is craving.”

The brahmin said:

“Is there a path concerning craving?”

The bhiksu said:

“It is the Noble Eightfold Path: right view, right action, right speech, right livelihood, right conduct, right effort, right mindfulness, and right concentration. This is called the Noble Eightfold Path.”

Culapanthaka then taught the Dharma extensively to the brahmin. When the brahmin had heard the bhiksu’s teaching, all dust and defilement were cleansed away, and he attained the pure Dharma-eye. At that very place, the knife-wind arose within his body, and he died.

The Venerable Sariputra then resumed his own form, flew into the air, and returned to his dwelling. The bhiksu Culapanthaka went to the Hall of Universal Meaning, where the Sakyas had assembled. Upon arriving, he said to them:

“Gentlemen! Quickly prepare butter oil, firewood, and torches, and go cremate the brahmin Worldly Canon.”

The Sakyas then prepared butter oil, cremated the brahmin Worldly Canon, and erected a stupa at a crossroads. They then went together to the bhiksu Culapanthaka. Upon arriving, they bowed down and sat to one side. The Sakyas then addressed the bhiksu Culapanthaka in verse:

The bhiksu Culapanthaka then replied in verse:

The wholesome and evil deeds one has done
In the past, the present, and the future
Are not forgotten through a hundred million kalpas;
Therefore, you should perform meritorious deeds.

The bhiksu Culapanthaka then taught the Dharma extensively to those Sakyas. The Sakyas said to the bhiksu Culapanthaka:

“If the Venerable One requires robes, food and drink, beds and blankets, bedding, or medicines for treating illness, we shall provide everything. We humbly ask you to accept our invitation and not reject our modest goodwill.”

The bhiksu Culapanthaka accepted in silence.

When the Sakyas had heard the bhiksu Culapanthaka’s teaching, they rejoiced and respectfully practiced it.

10. Thus have I heard:

At one time the Buddha was staying in the city of Rajagrha, in the Bamboo Grove at Kalanda, together with an assembly of five hundred great bhiksus.

At that time the wicked Devadatta went to Prince Balavaci—Ajatasatru—and said to him:

“In ancient times, people had exceedingly long lives. Now, however, a person’s lifespan does not exceed one hundred years. Prince, you should know that human life is impermanent. If you should die before ascending the throne, would that not be regrettable? Prince, you should now end the life of your royal father and rule the people of the kingdom. I shall kill the ascetic Gautama and become the Unsurpassed Worthy One, the Perfectly Enlightened One. In the land of Magadha, would it not be delightful to have a new king and a new Buddha? It would be like the sun breaking through the clouds and shining everywhere, or like the moon glowing brilliantly among a thousand stars when the clouds disperse.”

Prince Balavaci then seized his royal father and confined him in an iron prison. He also appointed additional ministers to help him govern the people.

At that time many bhiksus entered the city of Rajagrha to beg for food. They heard that Devadatta had instructed the prince to confine his royal father in an iron prison and appoint additional ministers. After finishing their alms round, the bhiksus returned to their dwelling, put away their robes and bowls, and went to the Blessed One. They bowed down and said to the Blessed One:

“This morning, when we entered the city to beg for food, we heard that the foolish Devadatta had instructed the prince to seize his royal father and confine him in prison, and then to appoint assisting ministers. He told the prince, ‘You kill your royal father, and I shall kill the Tathagata. Would it not be delightful for us to become the new king and the new Buddha in this land of Magadha?’”

The Blessed One then said to the bhiksus:

“If a king governs without proper principles, his close ministers will act contrary to Dharma. When his close ministers act contrary to Dharma, the crown prince will also act contrary to Dharma. When the crown prince acts contrary to Dharma, the ministers and senior officials will also act contrary to Dharma.

When the ministers and senior officials act contrary to Dharma, the people of the kingdom will also act contrary to Dharma. When the people of the kingdom act contrary to Dharma, the armies and cavalry will also act contrary to Dharma. When the armies act contrary to Dharma, the sun and moon will become disordered and move at improper times.

When the sun and moon are out of season, the years and months will no longer be properly established. When the years and months are no longer properly established, the heavens will be unseasonable, the moon will be in error, and the stars will lose their brilliance. When the heavens, moon, and stars have lost their brilliance, the constellations will display strange portents.

When the constellations display strange transformations, violent winds will arise. When violent winds arise, the deities will become angry. When the deities become angry, rain will fall out of season.

Then the five kinds of grain in the earth will fail to grow, and the complexions of humans and all creatures—cattle, birds, creeping things, and those with claws—will deteriorate, while their lifespans will become exceedingly short.

“If, on the other hand, the king’s laws govern properly, the ministers will act according to right Dharma. When the ministers act according to right Dharma, the crown prince will also act according to right Dharma. When the crown prince acts according to right Dharma, the senior officials will also act according to right Dharma.

When the senior officials act according to right Dharma, the people of the kingdom will also act according to right Dharma. The sun and moon will follow their normal courses, the winds and rains will come at the proper times, no calamities or strange portents will appear, and the spirits and deities will rejoice. The five kinds of grain will be abundant, king and ministers will live in harmony and regard one another as brothers, and there will ultimately be neither excess nor deficiency.

Sentient beings will have radiant complexions, their food will digest naturally, there will be no calamities, their lifespans will be exceedingly long, and others will love and respect them.”

The Blessed One then spoke these verses:

“Therefore, bhiksus, abandon what is contrary to Dharma and practice right Dharma. Thus, bhiksus, you should train yourselves!”

When the bhiksus had heard the Buddha’s teaching, they rejoiced and respectfully practiced it.