增壹阿含經

XVIII. CHAPTER ON MORAL SHAME AND MORAL DREAD

1. Thus have I heard:

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

At that time the Blessed One said to the bhikkhus:

“There are two wondrous qualities that safeguard the world. What are the two? They are moral shame and moral dread. Bhikkhus, if these two qualities did not exist, the world would make no distinction between father and mother, elder and younger brothers, wives and children, acquaintances, elders and superiors, or old and young; people would be no different from the six kinds of domestic animals—pigs, chickens, dogs, cattle, goats, and so forth. Because these two qualities safeguard the world, the world distinguishes father and mother, brothers, wives and children, elders and superiors, and old and young, and is not the same as the six kinds of domestic animals. Therefore, bhikkhus, you should cultivate moral shame and moral dread. Thus, bhikkhus, you should train yourselves!”

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

2. Thus have I heard:

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

At that time the Blessed One said to the bhikkhus:

“There are two kinds of people in the world who die without ever knowing contentment. What are the two? One who continually hoards the wealth he acquires, and one who delights in giving away what he acquires. These are the two kinds of people who die without ever knowing contentment.”

Then a bhikkhu said to the Blessed One:

“Blessed One, we do not understand the meaning of this teaching stated only in brief. What does it mean to acquire things and hoard them? What does it mean to acquire things and give them to others? We beseech the Blessed One to explain this meaning fully.”

The Blessed One said:

“Listen closely, listen closely, and reflect well upon it! I shall explain this meaning to you.”

“Yes, Blessed One,” they replied.

The Buddha then said to the bhikkhus:

“Here, a person of good family learns various skills: farming, correspondence, accounting, astronomy, geography, physiognomy and divination, serving as an envoy to distant lands, or serving as a royal minister. Not avoiding cold or heat, hunger or privation, he toils diligently and undergoes hardship to earn his living. Through such exertion he acquires wealth, yet he does not dare to use it for food or other expenses.

Nor does he give it to his wife and children, his servants, or any of his relatives. His wealth may then be seized by the king, taken by bandits, burned by fire, swept away by flood, or scattered elsewhere, bringing him no benefit. Or someone within his own household may dissipate that wealth, so that it cannot be preserved forever.

This, bhikkhus, is one who acquires wealth and hoards it.

“And what does it mean to acquire wealth and distribute it? A person of good family learns various skills: gardening, correspondence, accounting, astronomy, geography, physiognomy and divination, serving as an envoy to distant lands, or serving as a royal minister. Not avoiding cold or heat, hunger or privation, he toils diligently and undergoes hardship to earn his living.

Through such exertion he acquires wealth, which he distributes among sentient beings. He provides for his parents, servants, wife, and children, and also gives generously to sramanas and brahmins, thereby creating merit and planting blessings leading to the heavenly realms. This, bhikkhus, is one who acquires things and gives them away.

These, bhikkhus, are the two kinds of people who do not know contentment. You should remember to distance yourselves from the first person, who acquires things and hoards them. You should learn the conduct of the second person, who acquires things and gives them away generously.

Thus, bhikkhus, you should train yourselves!”

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

3. Thus have I heard:

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

At that time the Blessed One said to the bhikkhus:

“You should always practice the giving of Dharma and should not cultivate the giving of food. Why is this so? Today you possess blessed recompense.

If my disciples revere the Dharma, they will not crave material gain and offerings. If anyone craves material gain and offerings, he commits a grave fault against the Tathagata. Why?

Because such a sentient being fails to discern the Dharma and destroys the Blessed One’s teaching. Having destroyed the Blessed One’s teaching, he will afterward be unable to reach the path of nirvana, and I will consequently be ashamed. Why is this so?

Because the Tathagata’s disciples are attached to material gain and offerings, do not practice according to the Dharma, fail to discern the Dharma, destroy the Blessed One’s teaching, and do not follow the true Dharma. Having destroyed the Blessed One’s teaching, they also fail to reach the path of nirvana.

“Bhikkhus, you should now remember the giving of Dharma and should not think of giving to satisfy desires; then your good name will be heard throughout the four quarters. If you revere the Dharma and do not crave material possessions, you will incur no shame. Why is this so? Because you delight in the giving of Dharma and do not greedily contemplate giving to satisfy desires. Therefore, bhikkhus, remember the giving of Dharma and do not become accustomed to material giving. Bhikkhus, for what purpose have I stated this meaning and spoken of this circumstance?”

The bhikkhus then said to the Blessed One:

“We beseech the Blessed One to explain everything in detail.”

The Blessed One then said to the bhikkhus:

“Previously, someone invited me to receive an offering. Afterward, I had a small amount of food left over that could be discarded. Two bhikkhus arrived from afar, physically exhausted and with altered complexions. I then said to those bhikkhus:

“‘There is some leftover food that ought to be discarded. If you need it, you may take it at the proper time and sustain yourselves.’

“One of the bhikkhus then thought: ‘Today the Blessed One has leftover food that may be discarded, and anyone who needs it may take it at the proper time. If we do not take and eat it, this food will be poured out upon clean ground or cast into water. Let us now take this food to satisfy our hunger and restore our strength.’

“Then that bhikkhu thought again: ‘The Buddha has also taught: “Practice the giving of Dharma and do not think of giving to satisfy desires.” Why is this so? Among forms of giving, none surpasses the giving of material things; yet after that, the giving of Dharma is the most honored. I can endure for the entire day, so there is no need for me to receive the blessing of material giving.’

“That bhikkhu then restrained his intention and did not accept that offering. Although his body was exhausted, he paid no heed to his own life.

“The second bhikkhu then thought: ‘The Blessed One also has leftover food that ought to be discarded. If we do not take and eat it, we shall become exhausted. I shall now take this food to satisfy my hunger and restore my strength, so that I may be at ease by day and night.’

“That bhikkhu then took the food. He was at ease by day and night, and his strength became abundant.

The Buddha said to the bhikkhus:

“Although that bhikkhu took the offered food, dispelled his hunger and weakness, and restored his strength, he was not equal to the former bhikkhu, who was worthy of reverence, worthy of esteem, and most worthy of honor. That bhikkhu’s renown would spread far and endure for a long time, and he would readily attain fulfillment in the discipline of contentment. Bhikkhus, you should learn the giving of Dharma and should not train in thoughts of giving to satisfy desires. It was because of this circumstance that I spoke earlier.”

After the Blessed One had given this teaching, he rose from his seat and departed. The assembly of bhikkhus then thought: “The Blessed One has just stated the essential meaning in brief, but did not explain it fully. He rose from his seat and entered his quiet chamber. Who among this assembly is capable of taking this meaning stated in brief and explaining it fully?”

The assembly of bhikkhus then thought: “The Venerable Sariputra is constantly praised by the Blessed One. Let us all go to the Venerable Sariputra.”

The bhikkhus then went to the Venerable Sariputra. After exchanging greetings, they sat to one side. Once seated to one side, the bhikkhus recounted to the Venerable Sariputra what they had heard the Blessed One teach.

The Venerable Sariputra said to the bhikkhus:

“In what way are the Blessed One’s disciples attached to material gain and offerings and fail to practice the Dharma? In what way are the Blessed One’s disciples not attached to material gain and offerings and do practice the Dharma?”

The bhikkhus then said to the Venerable Sariputra:

“We have come from afar to inquire about this meaning so that we may practice it. The Venerable Sariputra is fully capable of explaining this meaning to us in detail.”

Venerable Sariputta said:

“Listen, listen, and reflect well upon this. I shall explain this meaning fully for you.”

The bhikkhus replied:

“Yes, Venerable Sir.”

Venerable Sariputta said:

“The disciples of the Blessed One train in seclusion and thereby attain peaceful mindfulness, yet the disciples who are hearers do not train in this way. The Blessed One teaches that certain phenomena should be abandoned, yet the bhikkhus are unwilling to abandon them. Instead, they become indolent and give rise to distracted thoughts. What ought to be done, they are unwilling to do; what ought not to be done, they practice.

“At such a time, worthy friends, the elder bhikkhus feel shame regarding three matters. What are the three? The Blessed One always delights in secluded places, yet the hearers do not train accordingly. The elder bhikkhus therefore feel shame. The Blessed One teaches that this phenomenon should be abandoned, yet the bhikkhus do not abandon it. The elder bhikkhus therefore feel shame. Distracted thoughts arise within them, and their minds are not unified. The elder bhikkhus therefore feel shame.

“Worthy friends, you should know that bhikkhus of middle standing feel shame regarding three matters. What are the three? The Blessed One always delights in secluded places, yet the hearers do not train accordingly. The bhikkhus of middle standing therefore feel shame. The Blessed One teaches that this phenomenon should be abandoned, yet those bhikkhus do not abandon it. The bhikkhus of middle standing therefore feel shame. Distracted thoughts arise within them, and their minds are not unified. The bhikkhus of middle standing therefore feel shame.

“Worthy friends, you should know that young bhikkhus feel shame regarding three matters. What are the three? The disciples of the Blessed One always delight in secluded places, yet the hearers do not train accordingly. The young bhikkhus therefore feel shame. The Blessed One teaches that this phenomenon should be abandoned, yet those bhikkhus do not abandon it. The young bhikkhus therefore feel shame. Distracted thoughts again arise within them, and their minds are not unified. The young bhikkhus therefore feel shame.

“This, worthy friends, is attachment to wealth and material gain, which has nothing to do with the Dharma.”

The bhikkhus asked Venerable Sariputta:

“What does it mean for a bhikkhu to be devoted to the Dharma and unattached to material gain?”

Venerable Sariputta said:

“Here, bhikkhus, the Blessed One delights in secluded places, and the hearers likewise train in accordance with the Tathagata’s delight in secluded places. When the Blessed One teaches that this phenomenon should be abandoned, the bhikkhus abandon it. They are neither indolent nor distracted. What ought to be done, they practice; what ought not to be done, they do not do.

“Worthy friends, you should know that elder bhikkhus gain renown in three respects. What are the three? Here, bhikkhus, the Blessed One delights in secluded places, and the hearers likewise delight in secluded places. The elder bhikkhus thereby gain renown. The Blessed One teaches that this phenomenon should be abandoned, and the bhikkhus then abandon it. The elder bhikkhus thereby gain renown. Distracted thoughts do not arise within them, and their minds remain unified. The elder bhikkhus thereby gain renown.

“Worthy friends, you should know that bhikkhus of middle standing gain renown in three respects. What are the three? Here, bhikkhus, the Blessed One delights in secluded places, and the hearers likewise delight in secluded places. The bhikkhus of middle standing thereby gain renown. The Blessed One teaches that this phenomenon should be abandoned, and the bhikkhus then abandon it. The bhikkhus of middle standing thereby gain renown. Distracted thoughts do not arise within them, and their minds remain unified. The bhikkhus of middle standing thereby gain renown.

“Worthy friends, you should know that young bhikkhus gain renown in three respects. What are the three? Here, bhikkhus, the Blessed One delights in secluded places, and the young bhikkhus likewise delight in secluded places. The young bhikkhus thereby gain renown. The Blessed One teaches that this phenomenon should be abandoned, and the young bhikkhus then abandon it. The young bhikkhus thereby gain renown. Distracted thoughts do not arise within them, and their minds remain unified. The young bhikkhus thereby gain renown.

“Worthy friends, you should know that craving is a disease and a very great calamity; anger is likewise. When sensual craving and anger are extinguished, one attains the Middle Way; vision arises, knowledge arises, all bonds are severed, and nirvana is attained. Stinginess and jealousy are also exceedingly grave diseases. Afflictions burn fiercely, and arrogance runs deep. Deceit and falsity are not genuine. Being without shame or moral dread, one cannot free oneself from sensual desire and thereby ruins what is upright. Conceit and overweening conceit are likewise not abandoned. If these two forms of conceit are extinguished, one attains the Middle Way; vision arises, knowledge arises, all bonds are severed, and nirvana is attained.”

The bhikkhus asked:

“Venerable Sariputta, what is the Middle Way through which vision arises, knowledge arises, all bonds are severed, and nirvana is attained?”

Venerable Sariputta said:

“Worthy friends, you should know that it is the Noble Eightfold Path: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Samadhi. Worthy friends, this is the Middle Way through which vision arises, knowledge arises, all bonds are severed, and nirvana is attained.”

When the bhikkhus had heard Venerable Sariputta’s teaching, they rejoiced and respectfully practiced it.

4. Thus have I heard:

At one time, the Buddha was staying in the city of Rajagriha, in the Bamboo Grove at Karanda, together with an assembly of five hundred great bhikkhus.

When it was time, the Blessed One put on his robe, took up his bowl, and entered Rajagriha to seek alms in a village lane. At that time, the wife of a brahmin in that village wished to eat, but the brahmin had just gone out. Seeing the Blessed One approaching from afar, she went to him and asked:

“Have you seen the brahmin anywhere?”

At that time, Venerable Mahakasyapa was already in that lane. The Blessed One extended his hand, pointed toward him, and said:

“There is the brahmin.”

The brahmin’s wife stared at the Tathagata in astonishment and remained silent.

The Blessed One then spoke these verses:

One without desire or anger,

Who has cast off ignorance and is free from delusion,

An arhat whose outflows are exhausted—

Such a one is called a brahmin.

One without desire or anger,

Who has cast off ignorance and is free from delusion,

Who has abandoned the entire mass of fetters—

Such a one is called a brahmin.

One without desire or anger,

Who has cast off ignorance and is free from delusion,

Who has severed the conceit of self and ego—

Such a one is called a brahmin.

If anyone wishes to know the Dharma

Taught by the Perfectly Awakened One,

Let that person sincerely take refuge

In the Unsurpassed, Most Honored One.

The Blessed One then said to Venerable Kasyapa:

“You should go to this brahmin’s wife and enable her, in this very life, to be freed from her past transgressions.”

Venerable Kasyapa obeyed the Buddha’s instruction, went to the home of the brahmin’s wife, and sat upon the prepared seat. The brahmin’s wife then presented delicious foods and beverages as an offering to Venerable Kasyapa. Venerable Kasyapa accepted the food and drink and, wishing to deliver her, spoke these verses:

Among sacrifices, fire is foremost;

Among texts, recitation is supreme.

Among people, the king is most honored;

Among all streams, the ocean is supreme.

Among the stars, the moon is foremost;

Among lights, the sun is supreme.

Throughout the four quarters, above and below,

In every direction and domain,

Among devas and humans in the world,

The Buddha is the Most Honored and Supreme.

Those who wish to seek this merit

Should take refuge in the Perfectly Awakened One.

After hearing these words, the brahmin’s wife was filled with irrepressible joy and delight. She approached Venerable Kasyapa and said:

“I humbly beseech you, Venerable Sir, always to accept my invitation and come to this house to receive your meal.”

Venerable Kasyapa accepted her invitation and ate there. When the brahmin’s wife saw that Venerable Kasyapa had finished eating, she brought a low seat, placed it before him, and sat down. Venerable Kasyapa then expounded the sublime Dharma to her: a discourse on giving, a discourse on morality, and a discourse on rebirth in the heavens; that sensual desire is impure, that the complete ending of the outflows is supreme, and that going forth is essential.

Venerable Kasyapa knew that the brahmin woman’s mind had opened and that she was filled with joy. He therefore expounded to her in full the teaching that all Buddhas invariably proclaim: suffering, its arising, its cessation, and the path. While still seated there, the brahmin woman became entirely free from dust and defilement and attained the pure Dharma-eye.

Just as a new, immaculate white undergarment, free from dirt, readily takes dye, so too did the brahmin woman attain the pure Dharma-eye while seated there. She attained the Dharma, saw the Dharma, and discerned the Dharma without any doubt. Having attained fearlessness, she took refuge in the Three Venerable Ones—the Buddha, the Dharma, and the Noble Sangha—and undertook the five precepts.

Venerable Kasyapa once more expounded the sublime Dharma to the brahmin woman, then rose from his seat and departed.

Not long after Venerable Kasyapa had departed, the woman’s husband returned home from afar. Seeing that his wife’s countenance was unusually joyful, the brahmin questioned her. His wife then related the entire course of events to him. After hearing her account, the brahmin went with his wife to the monastery and approached the Blessed One. After the brahmin and the Blessed One had exchanged greetings, he sat down to one side. The brahmin addressed the Blessed One:

“Just now a brahmin came to my house. Where is he now?”

At that time Venerable Kasyapa was seated not far from the Blessed One, cross-legged, with body upright and mind properly composed, contemplating the sublime Dharma.

The Blessed One pointed from afar to Mahakasyapa and said:

“This is the venerable brahmin elder.”

The brahmin said:

“How is this so, Gautama? Is a sramana then a brahmin? Are a sramana and a brahmin not different?”

The Blessed One said:

“If one wishes to speak of a sramana, it is precisely I. Why is this so? Because I am indeed a sramana. Whatever moral precepts and disciplinary rules a sramana must recite and uphold, I have fully attained. If one now wishes to speak of a brahmin, it is likewise I. Why is this so? Because I am indeed a brahmin. Whatever practices of the Dharma the brahmins of the past observed, I know them all completely.

“If one wishes to speak of a sramana, it is Mahakasyapa. Why is this so? Whatever rules a sramana must observe, Bhiksu Kasyapa upholds them all. If one wishes to speak of a brahmin, it is likewise Bhiksu Kasyapa. Why is this so? Whatever moral prohibitions brahmins reverently observe, Bhiksu Kasyapa clearly knows them all.”

The Blessed One then spoke this verse:

“I do not call one a brahmin

Merely because he masters incantations

And proclaims that he will be born in the Brahma heaven;

Such a one has not yet escaped bondage.

One unbound, with no path to rebirth,

Who can escape all fetters,

And no longer extols heavenly merit—

That one is both sramana and brahmin.”

The brahmin then addressed the Blessed One:

“You speak of fettering bonds. What are called fetters?”

The Blessed One said:

“Craving for sensual desire is a fetter; anger is a fetter; delusion is a fetter. The Tathagata has none of this craving for sensual desire, having extinguished it forever without remainder. It is likewise with anger and delusion. The Tathagata no longer has these fetters.”

The brahmin said:

“I beseech the Blessed One to expound the profound and sublime Dharma by which these fettering bonds are no more.”

The Blessed One then gradually expounded a sublime discourse to the brahmin: a discourse on giving, a discourse on morality, and a discourse on rebirth in the heavens; that sensual desire is impure, that the complete ending of the outflows is supreme, and that going forth is essential.

The Blessed One then knew that the brahmin’s mind had opened and that he was filled with joy. He therefore expounded to him in full the teaching that the Buddhas of old invariably proclaimed: suffering, its arising, its cessation, and the path. While still seated there, the brahmin became entirely free from dust and defilement and attained the pure Dharma-eye.

Just as an immaculate white undergarment, free from dirt, readily takes dye, so too did the brahmin attain the pure Dharma-eye while seated there. He attained the Dharma, saw the Dharma, and discerned the Dharma without any doubt. Having reached fearlessness, he took refuge in the Three Venerable Ones—the Buddha, the Dharma, and the Noble Sangha—and undertook the five precepts.

He became a true son of the Tathagata, never again to fall back.

After the brahmin and his wife heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

5. Thus have I heard:

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

At that time King Ajatasatru had an elephant named Nalagiri. It was exceedingly fierce, cruel, and violent, and was so powerful that it could crush his enemies. Through the strength of that elephant, he caused the entire kingdom of Magadha to submit to him.

At that time Devadatta approached King Ajatasatru and said:

“Great King, you should know that this vicious elephant can subdue all enemies. Give it strong liquor and make it drunk. Early tomorrow morning, the sramana Gautama will certainly enter the city to seek alms. Release this drunken elephant and have it trample him to death!”

When King Ajatasatru heard Devadatta’s counsel, he immediately issued an order throughout the kingdom: early the next morning, a drunken elephant would be released, and the people were forbidden to travel through the streets and neighborhoods.

Devadatta then said to King Ajatasatru:

“If that sramana Gautama possesses omniscience and knows future events, he certainly will not enter the city tomorrow to seek alms.”

King Ajatasatru said:

“It is just as you say. If he possesses omniscience, he will not enter the city early tomorrow morning to seek alms.”

At that time the men and women, old and young, of Rajagrha all revered the Buddha. When they heard that King Ajatasatru would release a drunken elephant early the next morning to harm the Tathagata, they were all filled with anxiety and sorrow. They immediately approached the Blessed One, bowed before him, and stood to one side. They addressed the Blessed One:

“We beseech the Blessed One not to enter the city early tomorrow morning.”

“Why is that?”

“King Ajatasatru has now issued an order: ‘Tomorrow the people of the city must not travel through the streets and neighborhoods, for I intend to release a drunken elephant to harm the sramana Gautama. If the sramana possesses omniscience, he will not enter the city early tomorrow morning to seek alms.’

“We beseech the Blessed One not to enter the city. If the Tathagata should be harmed, the people of the world will lose their eye and will no longer have anyone to protect and rescue them.”

The Blessed One said:

“Enough! Enough! Lay followers, do not grieve.

Why is this? The body of the Tathagata is not a mundane body and therefore cannot be harmed by others; such a thing is utterly impossible. Lay followers, you should know that the continent of Jambudvipa extends seven thousand yojanas from east to west and twenty-one yojanas from south to north.

The continent of Godaniya is eight thousand yojanas across and shaped like a half-moon. The continent of Purvavideha is nine thousand yojanas across, and its land is square. The continent of Uttarakuru is ten thousand yojanas across, and its land is round like the full moon.

Even if these four continents were filled with intoxicated elephants as densely as grains of rice and sesame or forest thickets, however numerous they might be, they still could not move a single hair of the Tathagata, much less harm the Tathagata; such a thing is utterly impossible. Beyond these four continents there are also a thousand worlds, a thousand suns and moons, a thousand Mount Sumerus, a thousand sets of four seas, a thousand Jambudvipas, a thousand Godaniyas, a thousand Purvavidehas, a thousand Uttarakurus, a thousand sets of Four Heavenly Kings, a thousand Trayastrimsa heavens, a thousand Tusita heavens, a thousand Yama heavens, a thousand Nirmanarati heavens, and a thousand Paranirmita-vasavartin heavens.

This is called a thousandfold world-system. Extending to two thousand world-systems, it is called a medium-thousand world-system. Extending to three thousand world-systems, it is called a great trichiliocosm.

Even if it were filled throughout with Dragon King Elapatra, he still could not move a single hair of the Tathagata. How then could this elephant hope to harm the Tathagata? Such a thing is utterly impossible.

Why is this? The spiritual power of the Tathagata is inconceivable. When the Tathagata appears in the world, he can never be harmed by anyone.

You should return to your own places. The Tathagata himself will know how to deal with this matter.”

The Blessed One then extensively expounded the wondrous Dharma for the fourfold assembly. After the laymen and laywomen had heard the True Dharma, each rose from their seat, bowed to the Buddha, and departed.

Early the next morning, the Blessed One put on his robe, took up his bowl, and prepared to enter the city of Rajagriha to seek alms. At that time, Heavenly King Dhrtarastra, together with the gandharvas and others, came from the east to attend upon the Blessed One. King Virudhaka, together with the kumbhanda host, attended upon the Blessed One.

From the west came Virupaksa with the hosts of dragons to attend upon the Tathagata. From the north, Heavenly King Kuvera, together with the hosts of raksasa spirits, attended upon the Tathagata. Then Sakra, Lord of the Devas, accompanied by tens of millions of heavenly beings, disappeared from the Tusita Heaven and appeared before the Blessed One.

Thereafter, the Brahma Heavenly King, accompanied by tens of millions of Brahma gods, came from the Brahma Heaven to the Blessed One. Sakra, Brahma, the Four Heavenly Kings, the twenty-eight heavens, and the great kings of spirits all said to one another:

“Today we shall watch these two mighty beings, the elephant and the dragon, contend with one another and see who will be victorious and who will be defeated.”

The fourfold assembly in the city of Rajagriha saw from afar the Blessed One and the bhiksus entering the city to seek alms. All the people in the city raised a great clamor. King Ajatasatru heard the sound and asked his attendants:

“What is this resounding noise that reaches us here?”

The attendants replied:

“The Tathagata is entering the city to seek alms. The people saw him, and thus this noise arose.”

Ajatasatru said:

“The ascetic Gautama possesses no noble path. He does not know the minds of others, yet he has come here hoping to confront this.”

King Ajatasatru immediately commanded the elephant keeper:

“Quickly make the elephant drink strong liquor, fasten a sharp sword to its trunk, and release it to charge.”

The Blessed One and the bhiksus then reached the city gate. Just as he lifted his foot to enter through the gate, heaven and earth trembled. The heavenly beings and spirits in the sky scattered many kinds of flowers. When the five hundred bhiksus saw the intoxicated elephant approaching, they all fled in alarm, not knowing where to go. When that ferocious elephant saw the Tathagata from afar, it charged directly toward him. Seeing the intoxicated elephant approaching, the attendant Ananda, standing behind the Blessed One, became uneasy and said to him:

“This elephant is violent and vicious. I fear it will harm us. We should move far away from it.”

The Blessed One said:

“Do not be afraid, Ananda! I shall now use the Tathagata’s arm of spiritual power to subdue this elephant.”

The Tathagata observed the ferocious elephant, and when it was neither too near nor too far away, he conjured lion kings on both sides of it and transformed the space behind it into a great pit of fire. When the ferocious elephant saw the lion kings on either side and the pit of fire behind it, it voided its bowels and bladder. With nowhere to flee, it advanced toward the Blessed One. The Blessed One then spoke this verse:

Do not bring harm to the naga;

A naga’s appearance is exceedingly rare.

By causing no harm to the naga,

You shall be reborn in a wholesome realm.

When the ferocious elephant heard the Blessed One speak this verse, it felt as though scorched by fire. It cast off the sword by itself, faced the Tathagata, knelt on both knees, prostrated itself upon the ground, and licked the Tathagata’s feet with its trunk. The Blessed One extended his right hand, stroked the elephant’s head, and said:

Anger gives rise to hell

And also makes one take the body of snakes and centipedes.

Therefore, abandon anger;

Do not take on this body again.

The heavenly beings and spirits in the sky then scattered hundreds of thousands of kinds of flowers over the Tathagata. The Blessed One proceeded to expound the wondrous Dharma for the fourfold assembly and for the devas, dragons, spirits, and divine beings. At that time, more than sixty thousand men and women who witnessed the elephant being subdued were freed from all defilements and attained the pure Dharma-eye. Eighty thousand heavenly beings likewise attained the pure Dharma-eye.

Then a sword-like wind arose within the intoxicated elephant’s body. Its body disintegrated, its life ended, and it was reborn in the palace of the Four Heavenly Kings.

After the bhiksus, bhiksunis, laymen, laywomen, devas, dragons, spirits, and divine beings had heard the Blessed One’s teaching, they rejoiced and respectfully put it into practice.

6. Thus have I heard:

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

At that time, the Venerable Nanda put on an exceedingly fine robe of dazzling color, wore shoes trimmed with gold, painted around both eyes, took his alms bowl in his hand, and prepared to enter the city of Sravasti.

A great many bhiksus saw from afar the Venerable Nanda, clad in an exceedingly fine robe, entering the city of Sravasti to seek alms. They immediately went to the Blessed One, bowed, and sat to one side. After a short while, they withdrew slightly and said to the Blessed One:

“Just now, the bhiksu Nanda put on an exceedingly fine robe of dazzling color and entered the city of Sravasti to seek alms.”

The Blessed One then said to a bhiksu:

“Go quickly to the bhiksu Nanda and tell him that the Tathagata summons him.”

“Yes, Blessed One.”

That bhiksu accepted the Blessed One’s instruction, bowed, and departed. He went to the bhiksu Nanda and said to him:

“The Blessed One summons you.”

When Nanda heard the bhiksu’s words, he immediately went to the Blessed One. Upon arriving, he bowed and sat to one side. The Blessed One said to Nanda:

“Why have you now put on an exceedingly fine robe and worn shoes trimmed with gold to enter the city of Sravasti to seek alms?”

The Venerable Nanda remained silent and did not reply.

The Blessed One spoke again:

“What do you say, Nanda? Did you not, out of steadfast faith, leave the household life to train in the path?”

Nanda replied:

“Yes, Blessed One.”

The Blessed One said:

“You are a son of a noble family, yet you do not conduct yourself in accordance with the discipline. Having left the household life to train in the path out of steadfast faith, why do you wear such exceedingly fine clothing and adorn your appearance before entering the city of Sravasti to seek alms? How are you any different from those white-clad householders?”

The Blessed One then spoke this verse:

When shall I see Nanda

Capable of maintaining the practice of serene seclusion,

His mind delighting in the Dharma of the ascetic,

And through dhutanga reaching the farther shore?

“Nanda, from now on you must not behave in this way!”

After the Venerable Nanda and the fourfold assembly had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

7. Thus have I heard:

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

At that time, the Venerable Nanda could no longer endure the practice of the holy life. He wished to cast off his Dharma robes and resume the life of a white-clad householder. Many bhiksus then went to the Blessed One, bowed, and sat to one side. The bhiksus said to the Blessed One:

“The bhiksu Nanda can no longer endure the practice of the holy life. He wishes to cast off his Dharma robes and resume the household life.”

The Blessed One said to a bhiksu:

– Go to Nanda and tell him that the Tathagata summons him.

– Yes, Blessed One.

Obeying the Blessed One, that bhikkhu immediately rose from his seat, bowed to the Blessed One, withdrew, and went to Bhikkhu Nanda, saying:

– The Blessed One summons Nanda.

– Yes.

Bhikkhu Nanda then followed that bhikkhu to the Blessed One, bowed, and sat to one side. The Blessed One said to Nanda:

– What is this, Nanda? Do you take no delight in cultivating the holy life and wish to cast off the Dharma robe and resume the life of a layman?

Nanda replied:

– Yes, Blessed One.

The Blessed One said:

– Why is that, Nanda?

Nanda replied:

– Because lust blazes fiercely within me, and I cannot restrain it.

The Blessed One said:

– What is this, Nanda? Are you not a son of a distinguished clan who left home to train in the Way?

Nanda replied:

– That is so, Blessed One! I am descended from a distinguished clan, and through steadfast faith I left home to train in the Way.

The Blessed One said:

– If you are descended from a distinguished clan, you should not behave in this way. Having left home to train in the Way and cultivate the pure life, why would you abandon the true Dharma and wish to practice defilement? Nanda, you should know that there are two things with which one never becomes satiated. If someone practices these two things, he will never become satiated. What are the two? Sexual desire and drinking intoxicants. With these two things one never becomes satiated. Through the consequences of such conduct, one also cannot attain the unconditioned state. Therefore, Nanda, be mindful to abandon these two things; afterward you will certainly attain the fruit of freedom from the outflows. Nanda! You should now cultivate the holy life well, for your progress toward the fruit of the Way depends entirely upon this.

The Blessed One then spoke this verse:

When a house is poorly thatched,

Rain will leak through;

When a person will not practice,

Lust, anger, and delusion seep in.

When a house is well thatched,

Rain will not leak through;

When a person practices diligently,

There is no lust, anger, or delusion.

The Blessed One then thought: “This son of a distinguished clan is filled with desire. I should now use fire to extinguish fire.”

Thereupon, through the spiritual power of his arm, the Blessed One took hold of Nanda. Just as a strong man might bend and extend his arm, he brought Nanda to Mount Gandhamadana. On that mountain was a rocky cave in which a blind monkey dwelt. Holding Nanda with his right hand, the Blessed One said:

– Nanda! Do you see this blind monkey?

– Yes, Blessed One.

The Blessed One said:

– Which is beautiful: Sundari of the Sakyan clan, or this blind monkey?

Nanda replied:

– Suppose someone were to crush the nose of an ugly dog and then smear poison upon it, making it uglier still. It is just so: Sundari, the Sakyan maiden, cannot possibly be compared with this blind monkey. It is like adding dry firewood to a great fire burning through a mountain forest, causing the flames to blaze even more fiercely. It is just so: remembrance of that Sakyan maiden never leaves my mind.

Then, in the time it takes to bend and extend an arm, the Blessed One disappeared from that mountain and arrived in the Heaven of the Thirty-three. At that time the devas of the Heaven of the Thirty-three were all assembled in the Hall of Excellent Dharma. Not far from the Hall of Excellent Dharma was a palace where five hundred celestial maidens amused themselves together; all were maidens, and there were no men. From afar, Nanda saw the five hundred celestial maidens singing, playing music, and amusing themselves together. Having seen them, he asked the Blessed One:

– What is this place where five hundred celestial maidens sing, play music, and amuse themselves together?

The Blessed One said:

– Nanda! Go and ask them yourself!

Venerable Nanda then went to the five hundred celestial maidens. He saw that the palace and its chambers were furnished with hundreds of kinds of exquisite seats; all those present were maidens, and there were no men. Venerable Nanda asked the celestial maidens:

– What sort of celestial maidens are you, that you enjoy such pleasure and amusement together?

The celestial maidens replied:

– All five hundred of us are pure and have no husband. We have heard that the Blessed One has a disciple named Nanda, the son of the Buddha’s maternal aunt. He is now cultivating the holy life in purity under the Tathagata. After his life ends, he will be reborn here as our husband, and we shall enjoy pleasures together.

Venerable Nanda’s heart overflowed with irrepressible joy, and he thought: “I am now a disciple of the Blessed One and also the son of the Buddha’s maternal aunt. All these celestial maidens will become my wives.”

Nanda then returned to the Blessed One. The Blessed One said:

– What is it, Nanda? What did those celestial maidens say?

Nanda replied:

– Each of those celestial maidens said: “None of us has a husband. We have heard that the Blessed One has a disciple who cultivates the holy life well and who, after his life ends, will be reborn here.”

The Blessed One said:

– Nanda! What do you think of this?

Nanda replied:

– At that time I thought: “I am a disciple of the Blessed One and also the son of the Buddha’s maternal aunt. All these celestial maidens will become my wives.”

The Blessed One said:

– Excellent, Nanda! Cultivate the holy life well, and I shall bear witness for you, ensuring that all five hundred maidens are given to you.

The Blessed One further said:

– What do you think, Nanda? Is Sundari of the Sakyan clan beautiful, or are these five hundred celestial maidens beautiful?

Nanda replied:

– Just as the blind monkey on the mountain had neither freshness nor beauty when compared with Sundari, so too does Sundari, when placed before those celestial maidens, possess no radiance or freshness.

The Blessed One said:

– Cultivate the holy life well, and I shall attest that you will obtain these five hundred celestial maidens.

The Blessed One then thought: “I shall now use fire to extinguish Nanda’s fire.”

Just as a strong man might bend and extend his arm, the Blessed One took Nanda by the arm with his right hand and brought him to hell. The beings in that hell were undergoing countless torments. In that hell there was a great cauldron that stood empty, with no one inside. Seeing it, Nanda became frightened, and the hairs on his body stood on end. He approached the Blessed One and said:

– All the beings here are undergoing suffering, yet this cauldron alone stands empty, with no one in it.

The Blessed One said:

– This is called the Avici Hell.

Nanda became even more terrified, and the hairs on his body stood on end. He said to the Blessed One:

– This is the Avici Hell, but why is there an empty place of torment with no offender in it?

The Blessed One said:

– Nanda! Go and ask for yourself.

Venerable Nanda then went and asked:

– Warden, what kind of place of torment is this, that it stands empty with no one in it?

The warden replied:

– Bhikkhu, you should know! The disciple of Sakyamuni Buddha named Nanda is cultivating the holy life in purity under the Tathagata. When his body breaks up and his life ends, he will be reborn in a fortunate realm, in heaven. There he will live for a thousand years, enjoying pleasure and delight. When he dies there, he will be reborn in this Avici Hell. For that reason, this empty cauldron has been left vacant.

After hearing these words, Venerable Nanda was terrified, and the hairs on his body stood on end. He thought: “This empty cauldron has been reserved precisely for me.”

Venerable Nanda hastened to the Blessed One, bowed, and said:

– May I be permitted to repent of my own transgression, for I failed to cultivate the holy life and troubled the Blessed One.

Venerable Nanda then spoke this verse:

Human life is not precious enough;

When heavenly longevity ends, it too is lost;

The suffering of hell is bitter and grievous;

Only nirvana is bliss.

The Blessed One said to Nanda:

– Excellent! Excellent! It is just as you have said. Nirvana is supremely pure and blissful. Nanda! I accept your repentance. You were foolish and deluded, but you recognized your own fault. The Tathagata now accepts your confession; do not transgress again hereafter.

Then, in the time it takes to bend and extend an arm, the Blessed One took Nanda by the hand, disappeared from hell, and arrived in the city of Sravasti, at Jeta Grove in Anathapindika’s Park.

The Blessed One then said to Nanda:

– Nanda, you should now cultivate two dharmas. What are the two? Tranquility and insight. You should further cultivate two dharmas. What are the two? Regard samsara as undesirable, and know nirvana to be bliss. These are the two dharmas. You should further cultivate two dharmas: wisdom and eloquence.

At that time, the Blessed One taught these teachings to Nanda. Venerable Nanda, having received the Blessed One’s instruction, rose from his seat, bowed to the Buddha, and withdrew. Arriving at Ananda Grove, the Venerable sat cross-legged beneath a tree, keeping his body upright and his mind properly directed, with mindfulness established before him, and reflected upon this instruction of the Tathagata.

Dwelling in that secluded place, he constantly contemplated the Tathagata’s teaching, never departing from it for even a moment. Thus, this clansman, having gone forth to study the Way out of firm faith, cultivated the unsurpassed holy life. Birth and death were ended, the holy life was established, what had to be done was done, and he knew in accordance with reality that he would undergo no further existence.

At that time, Venerable Nanda attained arhatship. Having become an arhat, he rose from his seat, arranged his robes, went to the Blessed One, bowed, and sat to one side. Venerable Nanda addressed the Blessed One:

– The Blessed One previously promised to secure five hundred celestial maidens for this disciple. I now renounce them all.

The Blessed One said:

– Now that your birth and death are ended and the holy life has been established, I shall relinquish that promise.

The Blessed One then spoke this verse:

Now I behold Nanda,

Practicing the Dharma of a śramana;

All evils have been brought to an end,

And the dhuta practices have not been lost.

The Blessed One told the bhikkhus:

– The one who has attained arhatship is now the bhikkhu Nanda. The one free from lust, anger, and delusion is also the bhikkhu Nanda.

At that time, having heard the Buddha’s teaching, the bhikkhus rejoiced and respectfully practiced it.

8. Thus have I heard:

At one time, the Buddha was staying in the land of the Sakyans, at Kapilavastu, in the Nyagrodha Grove, together with a community of five hundred great bhikkhus.

At that time, Mahaprajapati Gautami went to the Blessed One, bowed, and addressed him:

– May the Blessed One always preserve his life so that he may continue for a long time to teach and transform those of us who are foolish and benighted.

The Blessed One said:

– Gautami, you should not speak these words to the Tathagata. The Tathagata’s lifespan is boundless; I always preserve this life.

At that time, Mahaprajapati Gautami spoke this verse:

How should one pay homage to the Supreme One,

Whose equal cannot be found in the world?

He is able to dispel every doubt;

Therefore, I speak these words.

The Blessed One replied in verse:

With diligent resolve that never wanes,

And ever possessing a courageous heart,

Regard the sravakas with equanimity—

This itself is homage to the Tathagata.

Mahaprajapati addressed the Blessed One:

– From this day forward, I shall pay homage to the Tathagata. The Tathagata now teaches reverence toward all sentient beings without any thought of favoring some or slighting others. Among devas, humans, and asuras, the Tathagata is supreme.

The Blessed One approved Mahaprajapati’s words. She then rose from her seat, bowed to the Buddha, and withdrew.

The Blessed One told the bhikkhus:

– Foremost among my sravaka disciples in broad learning and extensive knowledge is Mahaprajapati.

Having heard the Buddha’s teaching, the bhikkhus rejoiced and respectfully practiced it.

9. Thus have I heard:

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

At that time, the Blessed One told the bhikkhus:

– There are two kinds of people within the Tathagata’s assembly who give rise to slander. What are the two? Those who declare what is contrary to the Dharma to be true Dharma, and those who declare true Dharma to be contrary to the Dharma. These are the two kinds of people who slander the Tathagata.

There are also two kinds of people who do not slander the Tathagata. What are the two? Those who declare what is contrary to the Dharma to be contrary to the Dharma, and those who declare true Dharma to be true Dharma. These are the two kinds of people who do not slander the Tathagata. Therefore, bhikkhus, you should declare what is contrary to the Dharma to be contrary to the Dharma, and true Dharma to be true Dharma. Thus, bhikkhus, you should train in this!

At that time, having heard the Buddha’s teaching, the bhikkhus rejoiced and respectfully practiced it.

10. Thus have I heard:

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

At that time, the Blessed One told the bhikkhus:

– There are two kinds of people who reap immeasurable merit. What are the two? Those who praise a person worthy of praise, and those who do not praise a person unworthy of praise. These are the two kinds of people who acquire immeasurable merit. There are also two kinds of people who incur immeasurable wrongdoing. What are the two? Those who slander a person worthy of praise, and those who praise a person unworthy of praise. Bhikkhus, do not train in this!

At that time, having heard the Buddha’s teaching, the bhikkhus rejoiced and respectfully practiced it.