增壹阿含經

XXIII. CHAPTER ON THE LORD OF THE LAND

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 King Prasenajit said to his ministers:

– Have the canopied carriage prepared. I wish to go to the Blessed One to pay homage and inquire after him.

Thereupon his attendants obeyed the king's command, prepared the canopied carriage, and reported to him:

– The carriage has been prepared. It is now time.

King Prasenajit then mounted the canopied carriage. Several thousand people followed on foot and horseback, surrounding him before and behind. He departed from the country of Sravasti and proceeded to the Jetavana Monastery, where he approached the Blessed One. In accordance with royal custom, the king removed his five ornaments—the canopy, crown, sword, shoes, and golden fly whisk—and set them aside. He then approached the Blessed One, bowed his head in homage, and sat to one side.

The Blessed One then expounded the profound Dharma to the king, exhorting him and bringing him joy. After hearing the Dharma, King Prasenajit addressed the Blessed One:

– I humbly beseech the Blessed One to accept my invitation for three months and to remain here with the Bhiksu Sangha without going elsewhere.

The Blessed One silently accepted King Prasenajit's invitation. Seeing that the Blessed One had silently accepted, King Prasenajit rose from his seat, bowed his head in homage, and departed. Upon returning to the city of Sravasti, the king commanded his ministers:

– For three months, I wish to offer food to the Buddha and the Bhiksu Sangha and provide all necessities, including robes, food, bedding, and medicine for illness. You too should joyfully arouse this aspiration.

The ministers replied:

– We shall obey.

King Prasenajit then had a great assembly hall erected outside the palace gate and adorned it with utmost splendor. Banners and canopies were hung throughout; countless musical performances were arranged; bathing pools were prepared, oil lamps were displayed, and food of a hundred flavors was set out.

King Prasenajit then addressed the Buddha:

– The time has come. I humbly beseech the Blessed One to deign to come here.

Seeing that the time had come, the Blessed One donned his robe, took up his alms bowl, and, surrounded before and behind by the Bhiksu Sangha, entered the city of Sravasti and proceeded to the assembly hall. Upon arriving, he took his seat, and the bhiksus likewise sat in their proper order. King Prasenajit and the palace attendants personally served the food and supplied all that was needed. Throughout the entire three months, nothing was lacking: robes, food, bedding, and medicine for illness were all provided. When he saw that the Blessed One had finished eating, the king scattered various flowers over the Blessed One and the Bhiksu Sangha. He then brought a small seat, sat before the Tathagata, and addressed the Blessed One:

– I once heard from the Buddha that, because of the underlying causes and conditions, giving food to animals brings a hundredfold merit; giving food to one who violates the precepts brings a thousandfold merit; giving food to one who observes the precepts brings ten-thousandfold merit; giving food to a seer who has severed desire brings a hundred-millionfold merit; and giving food to one proceeding toward stream-entry brings immeasurable merit. How much more so for a noble stream-enterer; how much more for one proceeding toward once-returning or one who has attained the path of once-returning; how much more for one proceeding toward non-returning or one who has attained the path of non-returning; how much more for one proceeding toward arhatship or one who has attained arhatship; how much more for one proceeding toward pratyekabuddhahood or one who has attained pratyekabuddhahood; how much more for one proceeding toward the state of the Tathagata, the Worthy One, the Perfectly and Fully Awakened One; and how much more for the Buddha and the Bhiksu Sangha. The merit and virtue thereof cannot be reckoned. Today I have completed the cultivation of such merit.

The Blessed One said:

– Great King, do not speak thus! One should never grow weary of cultivating merit. Why do you now say that you have completed it? Why is this so? Because the long course of birth and death is beyond reckoning.

In the distant past, there was a king named Lord of the Land who ruled this continent of Jambudvipa. He had a great minister named Subhadipti, who attended to the king in every detail and feared no hardship.

At that time, the king allotted half of Jambudvipa to this great minister to govern. The lesser king Subhadipti built a fortified city twelve yojanas from east to west and seven yojanas in width. Its land was well cultivated and fertile, and its population was abundant. That city was named Far-Shining. King Subhadipti's chief consort was named Sun-Moon Radiance. She was neither tall nor short, neither stout nor thin, neither fair nor dark. Her countenance was upright and beautiful, rarely equaled in the world. Her breath carried the fragrance of utpala flowers, and her body emitted the scent of sandalwood. Before long, she became pregnant and went to report to the king:

– "I am now with child."

Upon hearing this, the king rejoiced and exulted beyond restraint. He immediately ordered his attendants to arrange countless forms of pleasure. When the consort had carried the child to term, she gave birth to a son. At the time of his birth, the whole land of Jambudvipa appeared radiant and golden. The infant's countenance was upright and beautiful; he possessed the thirty-two marks, and his body was golden in color. When Great King Subhadipti saw the crown prince, he rejoiced and exulted with boundless delight. He immediately summoned Brahmin ascetics and carried the crown prince before them so that they might examine his marks:

– "This child has now been born to me. Examine his marks and give him a name."

Obeying the king's command, each of the physiognomists took the crown prince in his arms, gazed upon him, and examined his physical marks. Together they reported to the king:

– "The crown prince of the noble king is upright and handsome beyond compare. His faculties are without defect, and he possesses the thirty-two marks. Two paths now lie before this crown prince: If he remains at home, he will become a wheel-turning noble king, complete with the seven treasures. The seven treasures are the precious wheel, the precious elephant, the precious horse, the precious jewel, the precious woman, the precious householder, and the precious general. These are the seven. The wheel-turning noble king will have a thousand sons, valiant and strong, capable of subduing enemy armies. Without employing swords or weapons, he will naturally bring the lands within the four seas into submission. If this prince leaves the household life to cultivate the path, he will attain unsurpassed perfect awakening, and the renown of his virtue will spread throughout the entire world. When this crown prince was born today, light shone afar. We therefore ask that the prince be given the name Lamp Radiance."

After giving him this name, the physiognomists departed. Throughout the day, the king held the crown prince in his arms and never took his eyes from him. The king then built three assembly halls for the crown prince, suited respectively to autumn, winter, and summer. Palace attendants and maidens filled the halls so that the crown prince might enjoy himself there.

When the king's crown prince was twenty-nine years old, his faith being firm, he left the household life to cultivate the path. On the very night he renounced the household life, he attained Buddhahood.

At that time, throughout the land of Jambudvipa, everyone learned that the king's crown prince had left the household life to cultivate the path and had attained Buddhahood that very day. Early the next morning, the royal father heard that the crown prince had renounced the household life and attained Buddhahood that night. The king then thought: "Last night, I heard the devas in the sky all exclaiming in praise. This must be an auspicious sign, not an ominous sound. I shall now go and see him."

The king then led four billion men and women, who surrounded him as they proceeded to the place where the Buddha Lamp Radiance was staying. Upon arriving, they bowed their heads in homage and sat to one side. The assembly of four billion likewise paid homage and sat to one side. The Tathagata then progressively expounded the wondrous teaching to his royal father and the assembly of four billion. He taught on giving, on observing the precepts, and on rebirth in the heavens; he taught that sensual desire is defiling, that the outflows constitute impure conduct, and that leaving the household life is essential for attaining a pure fruit of retribution.

The Tathagata then observed that the minds and dispositions of those beings had become gentle and receptive. He fully expounded to that assembly of four billion the truths of suffering, its arising, and its cessation, which all Tathagatas constantly teach. Thereupon, while still seated, they were cleansed of all dust and defilement and attained the pure Dharma eye. The assembly of four billion addressed the Tathagata Lamp Radiance:

– "We wish to shave our heads, leave the household life, and cultivate the path."

Great King, you should know that at that time the entire assembly of four billion left the household life to cultivate the path, and on that very day they attained arhatship.

Dīpaṃkara Tathagata, together with four billion followers, all of whom were free from attachment, journeyed throughout that land. The people of the land made offerings of the four requisites—robes, food, bedding, and medicine for illness—so that nothing was lacking. At that time, King Lord of the Land heard that Dīpaṃkara had attained the Supreme, True, and Perfect Enlightenment and was journeying through that land with four billion followers, all free from attachment. He then thought: “I should now send a message inviting the Tathagata to come here and teach. If I can bring about his coming, my original vow will be fulfilled. If he does not come, I myself shall go to pay homage, bow at his feet, and inquire after him.” The king then dispatched an official:

– “Go there and inquire after the Tathagata. In my name, bow at his feet and ask whether the Tathagata is dwelling at ease and whether he is strong and healthy in walking and standing. Say: ‘King Lord of the Land asks whether the Tathagata is dwelling at ease and whether he is strong and healthy in walking and standing. I humbly beseech the Blessed One to favor this place with his presence.’”

Having received the king’s command, the man immediately went to that land. Upon arriving, he bowed at the feet of the Blessed One, stood to one side, and said:

– “King Lord of the Land bows at the feet of the Tathagata and asks whether the Blessed One is dwelling at ease and whether he is strong and healthy in walking and standing. He humbly beseeches the Blessed One to favor that land with his presence.”

The Blessed One silently accepted the invitation. Dīpaṃkara Tathagata then gradually journeyed through the countryside with the great assembly of four billion bhikshus. Everywhere they went, they were treated with reverence, and people offered them robes, food and drink, bedding, and medicine for illness.

They gradually reached the realm of King Lord of the Land. When King Lord of the Land heard that Dīpaṃkara Tathagata had arrived in his realm with the great assembly of four billion bhikshus and was staying in the Northern Bāla Grove, he thought: “I should now go personally to welcome him.” King Lord of the Land then went with four billion people to the place where Dīpaṃkara Tathagata was staying. Upon arriving, he bowed at his feet and sat to one side; the four billion people likewise bowed at his feet and sat to one side.

Dīpaṃkara Tathagata then expounded the wondrous teaching in due sequence to the king and the four billion people. He taught the discourse on generosity, the discourse on keeping the precepts, and the discourse on rebirth in the heavens; he taught that sensual desire is defiling, that the outflows are impure practices, and that leaving the household life is essential for attaining the pure fruit.

The Tathagata then observed the dispositions of those beings and saw that their minds had become gentle and receptive. He fully expounded to the four billion people the teachings that all Buddhas and Tathagatas invariably proclaim: suffering, its arising, its cessation, and the Path. While still seated, they were cleansed of all dust and defilement and attained the pure Dharma-eye. The four billion people said to Dīpaṃkara Tathagata:

– “We wish to shave off our hair and beards, leave the household life, and train in the Path.”

Great King, you should know! At that time, all four billion people left the household life to train in the Path, and on that very day they became arhats. King Lord of the Land then rose from his seat, bowed at the Tathagata’s feet, and withdrew.

Dīpaṃkara Tathagata journeyed throughout that land with eight billion followers, all of whom were arhats. The people of the land offered them the four requisites—robes, food, bedding, and medicine for illness—providing everything without any deficiency.

At another time, King Lord of the Land went with his ministers to the Tathagata. He bowed at his feet and sat to one side. Dīpaṃkara Tathagata expounded the wondrous Dharma to that king. King Lord of the Land said to the Tathagata:

– “I humbly beseech the Blessed One and the Sangha of bhikshus to accept my lifelong offerings. I shall provide robes, food and drink, bedding, and medicine for illness; I shall provide all of these.”

Dīpaṃkara Tathagata silently accepted the Great King’s invitation. Seeing that the Buddha had silently accepted his invitation, the king again said to the Blessed One:

– “I now ask the Blessed One to grant my request.”

The Blessed One said:

– “The Dharma of the Tathagata surpasses such a wish.”

The king said to the Blessed One:

– “The vow I now make is exceedingly pure and wondrous!”

The Blessed One said:

– “In what way is your vow pure and wondrous?”

The king said to the Blessed One:

– “According to my wish, today the Sangha will eat from one set of bowls, and tomorrow they will eat from another set of bowls; today the Sangha will wear one kind of robe, and tomorrow they will change into another kind of robe; today the Sangha will sit upon one kind of seat, and tomorrow they will sit upon another kind of seat; today the Sangha will be attended by one group of attendants, and tomorrow they will change to another group of attendants. This is precisely what I seek.”

Dīpaṃkara Tathagata said:

– “Let it be according to your vow; now is the proper time.”

King Lord of the Land was so delighted and jubilant that he could scarcely contain himself. He immediately rose from his seat, bowed at the Tathagata’s feet, and returned to the palace. Upon arriving, he told his ministers:

– “I now wish, for the remainder of my life, to offer Dīpaṃkara Tathagata, the True and Perfectly Enlightened One, and the Sangha of bhikshus robes, food, bedding, and medicine for illness. You should also assist me in arranging these offerings.”

The ministers replied:

– “We shall do as the Great King commands.”

Not far from the city, less than one yojana away, the king constructed a hall adorned with elaborate carvings and five-colored decorations that filled the space between heaven and earth. He hung tassels, banners, and jeweled canopies; had music performed; sprinkled fragrant water upon the ground; prepared bathing pools; set out ample lamps and all manner of sweet and delicious food and drink; and arranged the seats. The king then informed the Buddha that the time had come:

– “Now is the proper time. I pray that you will favor us with your presence.”

Dīpaṃkara Tathagata, knowing that the time had come, put on his robe, took up his bowl, and, surrounded before and behind by the Sangha of bhikshus, proceeded to the assembly hall. Each person took his appointed seat. When King Lord of the Land saw that the Buddha and the Sangha of bhikshus were seated, he brought forth the palace attendants, court ladies, and great ministers, and with his own hands served and arranged foods and beverages of a hundred flavors.

Great King, you should know! At that time, King Lord of the Land made offerings to Dīpaṃkara Tathagata and the eight billion arhats for seventy thousand years without ever becoming weary or negligent. When that Tathagata had completed his work of teaching and transforming beings, he entered nirvana in the nirvana without remainder.

King Lord of the Land made offerings of a hundred kinds of incense and flowers. At a crossroads he erected four stupas, each made of the seven precious substances—gold, silver, lapis lazuli, crystal, and the others—and adorned them with hanging tassels, banners, jeweled canopies, incense, flowers, pennants, and parasols. The eight billion followers likewise entered nirvana one after another in the nirvana without remainder.

The Great King then gathered the relics of the eight billion followers and established sacred shrines for them all, adorning them with hanging tassels, banners, and parasols, and making offerings of incense and flowers.

Great King, you should know! At that time, King Lord of the Land also made offerings to the stupa of Dīpaṃkara Tathagata and to the stupas of the eight billion arhats. For another seventy thousand years, he made offerings at the proper times, lighting lamps, scattering flowers, and hanging tassels, banners, and parasols.

Great King, you should know! Only after the teaching bequeathed by Dīpaṃkara Tathagata had completely disappeared did that king consent to pass away. Do not suppose that King Lord of the Land at that time was someone else. Why is this so? King Lord of the Land was none other than I myself. At that time, for seventy thousand years, I offered that Buddha robes, food, bedding, and medicine for illness, never allowing anything to be lacking. After the Buddha entered nirvana, I again spent seventy thousand years making offerings to his images and relics, burning incense, lighting lamps, and hanging tassels, banners, and parasols, without any deficiency anywhere. At that time, through this merit, I sought blessings within birth and death; I did not seek liberation.

Great King, you should know: Is any of the merit gained at that time still remaining now? Do not regard it so! As for me today, not even the slightest trace of that merit, as fine as a hair, remains. Why is this? Because the long course of birth and death is beyond reckoning or recollection. Throughout it, all that merit was completely exhausted, and not the smallest fraction remains. Therefore, Great King, do not say, “Today I have finished creating merit.” Great King, you should say, “May all the actions now performed by my body, speech, and mind be directed toward liberation, and not toward remaining within birth and death. Then the karmic merit will continually bring immeasurable peace and security.”

At that time, King Prasenajit became frightened; the hairs on his body stood on end. Weeping sorrowfully, he wiped away his tears with his hand, bowed down, and confessed his fault, saying that he had been foolish and ignorant, understanding nothing.

“May the Blessed One accept my repentance. I now prostrate with all five limbs upon the ground and amend my past fault. I will never speak in that manner again. May the Blessed One accept my repentance.”

He spoke thus three times. The Blessed One said:

“Excellent, excellent, Great King! You have now repented before the Tathagata of this transgression against the Dharma, correcting your former fault so that you may cultivate rightly hereafter. I now accept your repentance. Do not commit it again.”

At that time, among the great assembly was a bhiksuni named Katyayani. She rose from her seat, bowed down, and addressed the Blessed One:

“What the Blessed One has now said is truly wondrous. The Blessed One told King Prasenajit, ‘Great King, you should know: Let all actions performed by body, speech, and mind be directed toward liberation. Do not seek to enjoy the karmic merit of these deeds within birth and death; then you will continually attain immeasurable peace and security.’ Why is this so? I myself recall that thirty-one kalpas ago, the Tathagata Brahma-Sikhin, the Worthy One, the Fully and Perfectly Enlightened One, appeared in the world—perfect in knowledge and conduct, the Well-Gone One, knower of the world, unsurpassed one, the tamer of beings, teacher of devas and humans, Buddha, Blessed One—and journeyed through the world of Wild Horses, teaching and transforming beings.

“At that time, when it was time for the Buddha to eat, he donned his robe, took up his bowl, and entered the city of Wild Horses to seek alms. In that city there was then a hired laborer named Pure Black. Seeing the Tathagata carrying his bowl into the city to seek alms, he thought:

“‘Now that the Tathagata has entered the city, he must surely require food and drink.’

“He immediately entered a house, brought out food, and offered it to the Tathagata. He then made this vow: ‘By virtue of this merit, may I not fall into the three evil destinies. In a future life, may I again encounter such a Holy One, and may that Holy One teach me the Dharma so that I may attain liberation.’ Both the Blessed One and King Prasenajit should know this.

Was that hired laborer Pure Black someone else? Do not regard it so. Why?

The hired laborer Pure Black at that time was none other than myself. In the time of the Tathagata Brahma-Sikhin, I made this vow: ‘In a future life, may I encounter this Holy One, who will teach me the Dharma so that I may attain liberation.’ For thirty-one kalpas I did not fall into the three evil destinies but was born among devas and humans. Finally, today I received this present body, encountered the Holy One, was permitted to leave home and study the Way, brought all the outflows to an end, and became an arhat.

The words spoken by the Blessed One are indeed wondrous. He told King Prasenajit, ‘Let all actions performed by body, speech, and mind be directed toward liberation; do not remain within birth and death to enjoy the karmic merit of these deeds.’

“Whenever I see bhiksus, bhiksunis, upasakas, or upasikas whose hearts are joyful and whose minds are directed toward the Tathagata, I immediately think, ‘The intention of these worthy ones still does not accord with what the Tathagata taught concerning loving reverence and offerings.’ When I see members of the fourfold assembly, I approach and say to them:

“‘Worthy ones, do you need anything—robes and bowls, sitting mats, needle cases, or bathing basins? Whatever other requisites the sramanas require, I shall provide them all.’

“Once I have made this promise, I travel everywhere seeking what they need. If I obtain it, that is most fortunate. If I cannot obtain it, I immediately go to Uttarakuru, Gunadiya, or Purvavideha to seek and request it for them. Why is this? It is entirely through this fourfold assembly that I attained the Way of nirvana.”

At that time, the Blessed One discerned the mind of the bhiksuni Katyayani and said to the bhiksus:

“Have you seen anyone liberated through faith like the bhiksuni Katyayani?”

The bhiksus replied:

“We have not, Blessed One!”

The Blessed One said:

“Among my sravakas, the foremost bhiksuni among those liberated through faith is the bhiksuni Katyayani.”

At that time, the bhiksuni Katyayani, King Prasenajit, and the fourfold assembly heard the Buddha’s teaching, rejoiced, and respectfully put it into practice.

2. Thus have I heard:

At one time, the Buddha was dwelling in the city of Rajagrha, on Mount Grdhrakuta, together with a great assembly of five hundred bhiksus.

At that time, the Venerable Bakkula was in a recess of the mountain, mending an old patched robe. Sakra, lord of the devas, saw from afar the Venerable Bakkula mending an old robe in a recess of the mountain. Having seen him, he thought:

“This Venerable Bakkula has become an arhat; his bonds have been released, and his life span is immeasurably long. He constantly disciplines himself and contemplates impermanence, suffering, emptiness, and non-self. He is not attached to worldly affairs, yet he also does not teach the Dharma to others, but silently cultivates by himself like the followers of other heterodox teachings. I do not know whether this venerable one is capable of teaching the Dharma to others. I should now test him.”

Then Sakra, lord of the devas, disappeared from the Heaven of the Thirty-Three and arrived at Mount Grdhrakuta. He stood before the Venerable Bakkula, bowed down, and then stood to one side. Sakra, lord of the devas, then spoke this verse:

The wise praise those who teach;

Why do you not teach the Dharma?

Having subdued the fetters and perfected the noble practice,

Why do you dwell in silence?

The Venerable Bakkula replied to Sakra, lord of the devas, in verse:

“The Buddha and Sariputra,

Ananda, Kunda, and Panthaka,

Together with the other venerable elders,

Are well able to teach the wondrous Dharma.”

Sakra, lord of the devas, said to the Venerable Bakkula:

“There are many kinds of faculties among sentient beings. You should know that the Blessed One has also said that there are exceedingly many kinds of beings throughout the lands. Why, then, does the Venerable Bakkula not teach the Dharma to others?”

The Venerable Bakkula replied:

“The various kinds of sentient beings are extremely difficult to understand. The many lands of the world differ from one another, and their inhabitants are all attached to what belongs to self and what does not belong to self. Having contemplated this matter, I therefore do not teach the Dharma to others.”

Sakra, lord of the devas, said:

“Please explain to me the meaning of what belongs to self and what does not belong to self.”

The Venerable Bakkula said:

“Self, person, life span, whether male or female, or an individual being—all depend upon this life faculty for their existence. Moreover, Kausika, the Blessed One has also said, ‘Bhiksus, you should know: Exert yourselves and do not give rise to unwholesome doctrines, yet also know how to remain silent like the noble sages.’ Having considered this meaning, I therefore remain silent.”

Then Sakra, lord of the devas, turned toward the Blessed One, joined his palms, and spoke this verse:

I take refuge in the One of Ten Powers,

Perfectly radiant and free from defilement,

Who universally teaches all beings;

This is truly most extraordinary.

The Venerable Bakkula said:

“Why does Sakra say, ‘This is truly most extraordinary’?”

Sakra, lord of the devas, replied:

“I recall that formerly I went to the Blessed One. Having arrived, I bowed down to the Blessed One and asked about this matter: ‘What conceptions do devas and humans entertain?’

“The Blessed One then told me:

“‘There are many kinds of beings in this world, each differing from the others and each having a different source.’

“After hearing these words, I replied:

“‘Indeed, Blessed One! As the Blessed One has said, there are many kinds of beings in the world, each different from the others. If the Dharma is taught to those beings, some among them will attain the fruits of the noble path.’

“It was for this reason that I said, ‘This is truly most extraordinary.’ The Venerable Bakkula has likewise said that there are many kinds of beings in the world, each different from the others.”

Then Sakra, Lord of the Devas, thought: “This Venerable One is capable of expounding the Dharma to others; it is not that he is unable to do so.” Sakra, Lord of the Devas, then rose from his seat and departed.

After hearing the Venerable Bakkula’s words, Sakra, Lord of the Devas, rejoiced and respectfully put them into practice.

3. Thus have I heard:

At one time, the Buddha was in the country of Campa, on the shore of Lake Thunder Sound.

At that time, the Venerable Sona was in a secluded place, personally cultivating the fundamental Dharma. He did not abandon the twenty foremost ascetic practices. Day and night he practiced walking meditation, never departing from the teaching of the Thirty-seven Factors of the Path. Whether sitting or walking, he constantly cultivated the true Dharma. During the first watch of the night, the middle watch, and the final watch, he continually exerted himself without ceasing even for a moment; yet his mind was still unable to attain liberation from the influx of sensual desire.

As the Venerable Sona practiced walking meditation, the soles of his feet split open, and blood covered the entire path, making it look like a place where cattle had been slaughtered. Crows and hawks came to drink the blood, yet his mind was still unable to attain liberation from the influx of sensual desire. The Venerable Sona then thought: “Among the disciples of the Buddha Sakyamuni who are diligent in ascetic practice, I am foremost. Yet today my mind has not attained liberation from the influxes. Moreover, my family possesses much money and abundant wealth. I ought to relinquish the Dharma robe, return to lay life, and use my possessions to practice generosity widely. It is exceedingly difficult to be a sramana; it is by no means easy.”

At that time, the Blessed One knew Sona’s thoughts from afar. He immediately flew through the air to the place where Sona practiced walking meditation, prepared a seat, and sat down. The Venerable Sona then approached the Buddha, bowed before him, and sat to one side.

The Blessed One asked Sona:

– Why did you just now think: “Among the disciples of the Buddha Sakyamuni who are diligent in ascetic practice, I am foremost. Yet today my mind has not attained liberation from the influxes. Moreover, my family possesses much money and abundant treasures. I ought to relinquish the Dharma robe, return to lay life, and use my possessions to practice generosity widely. It is exceedingly difficult to be a sramana; it is by no means easy”?

Sona replied:

– It is so, Blessed One!

The Blessed One said:

– I shall now ask you a question; answer me accordingly. What do you think, Sona? When you formerly lived at home, were you skilled at playing the lute?

Sona replied:

– Yes, Blessed One! When I formerly lived at home, I was skilled at playing the lute.

The Blessed One said:

– What do you think, Sona? If the lute strings were too taut, the notes would not be harmonious. Would its music then sound pleasing?

Sona replied:

– No, Blessed One!

The Blessed One said:

– What do you think, Sona? If the lute strings were too slack, would its music sound pleasing?

Sona replied:

– No, Blessed One.

The Blessed One said:

– What do you think, Sona? If the lute strings were neither taut nor slack, would its music then sound pleasing?

Sona replied:

– Yes, Blessed One! If the lute strings were neither slack nor taut, the music would then sound pleasing.

The Blessed One said:

– This is also so. One who exerts himself excessively is like one afflicted by restlessness. If a person is indolent, he will fall into wrong views. If one can abide between these two extremes, this is the supreme practice, and before long one will become free of the influxes.

After expounding the subtle and wondrous Dharma to the bhiksu Sona, the Blessed One returned to the shore of Lake Thunder Sound.

The Venerable Sona then contemplated the Blessed One’s teaching and, in a secluded place, cultivated this Dharma without neglecting it for even a moment. For the sake of which a son of noble family leaves the household life to study the Way, shaves off his hair and beard, and cultivates the unsurpassed holy life—birth and death were ended, the holy life was established, what had to be done was done, and there would be no further existence—he knew this in accordance with reality. The Venerable Sona then attained arhatship.

The Blessed One then told the bhiksus:

– Among my sravaka disciples, the foremost in diligent exertion and ascetic practice is the bhiksu Sona.

After hearing the Buddha’s teaching, the bhiksus rejoiced and respectfully put it into practice.

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, in the city of Sravasti, a wealthy householder named Bhadra fell ill and died. Because that householder had no children, all his property was transferred to the royal palace. King Prasenajit, his body covered with dust, then went to the Blessed One, bowed before him, and sat to one side.

The Blessed One asked the king:

– Great King! Why have you come to me with your body covered in dust?

King Prasenajit said to the Blessed One:

– In this city of Sravasti there was a wealthy householder named Bhadra. Today his life came to an end. Because he had no children, I personally went to confiscate his property and ordered it transferred to the palace: eighty thousand catties of pure gold, to say nothing of all the other miscellaneous possessions. Yet while this householder was alive, he ate only the poorest and most wretched food, never partaking of fine delicacies. He wore filthy, unclean clothing and rode in a carriage drawn by an extremely gaunt horse.

The Blessed One said:

– It is so, Great King, just as you have said. When a greedy and miserly person obtains such wealth, he cannot use it for food and drink, nor does he give it to his parents, wife, children, servants, or slaves. Neither does he give it to friends and acquaintances, nor to sramanas, brahmins, or venerable elders. If a wise person obtains such wealth and treasures, he is able to practice generosity and widely aid all beings without any stinginess, providing for sramanas, brahmins, and those of lofty virtue.

King Prasenajit said:

– Where was this householder Bhadra reborn after his life ended?

The Blessed One said:

– After his life ended, this householder Bhadra was reborn in the great Wailing Hell. Why is that? This man severed his roots of goodness. When his body broke apart and his life ended, he was reborn in the Wailing Hell.

King Prasenajit said:

– Did the householder Bhadra sever his roots of goodness?

The Blessed One said:

– It is so, Great King, just as you have said. That householder completely severed his roots of goodness. His former merit was exhausted, and he created no new merit.

King Prasenajit said:

– Did that householder have no merit remaining whatsoever?

The Blessed One said:

– No, Great King! Not the slightest trace remained. He was like a farmer who only harvests but does not plant again; afterward, he gradually falls into destitution and finally dies. Why is that? He merely enjoyed the fruits of his former karma without creating new karma. This householder was also like that: he merely enjoyed his former merit without creating any new merit. Tonight, this householder will be in the Wailing Hell.

King Prasenajit was then alarmed and frightened. Wiping away his tears, he said:

– What meritorious deeds did this householder perform in the past that caused him to be born into a wealthy family? And what unwholesome root did he create that prevented him from enjoying this immense wealth and from delighting in the pleasures of the five desires?

The Blessed One told King Prasenajit:

– In the distant past, during the time of the Buddha Kasyapa, this householder was born into a farming family in the city of Sravasti. At that time, the Buddha had already entered nirvana, and a pratyekabuddha appeared in the world and came to this householder’s home. When the householder saw the pratyekabuddha outside his gate, he thought: “It is exceedingly rare for such a Venerable One to appear in the world. I should now offer this person food and drink.”

The householder then offered food to that pratyekabuddha. After accepting the meal, the pratyekabuddha flew into the air and departed. When the householder saw the pratyekabuddha exercise his supernormal powers, he made this vow: “Through these roots of goodness, may I, in life after life and wherever I am born, never fall into the three evil destinies and always possess abundant wealth and treasures.”

Afterward, however, he regretted it, thinking: “The food I just gave him should have been given to my servants. I should not have allowed this bald-headed practitioner to eat it.”

Was that farming householder of the past someone else? Do not think so. Why is that? The farming householder of that time was none other than this householder Bhadra.

After giving the offering, he made this vow: “Through this merit, wherever I am born, may I not fall into the three evil destinies; may I always possess abundant wealth and riches, be born into a prosperous and noble family, and lack nothing whatsoever.” Yet after making the offering, he later regretted it, thinking: “I would rather have fed my servants; I should not have given food to this shaven-headed practitioner of the Way.”

Because of these causes and conditions from beginning to end, he was unable to enjoy his wealth, nor could he take pleasure in the five sensual desires. He neither supported himself nor provided for his parents, brothers, wife and children, servants, friends, and acquaintances; nor did he give to śramanas, brahmins, or venerable elders. He merely exhausted his former karma without creating any new merit. Therefore, Great King, when a wise person acquires wealth, he should give generously and not be miserly; then he will again obtain inexhaustible wealth. Thus, Great King, you should train yourself in this.

King Prasenajit said to the Blessed One:

– From this day forward, I shall give generously to śramanas, brahmins, and the fourfold assembly. But when followers of other paths and heterodox teachings come to beg, I shall refuse to give them anything.

The Blessed One said:

– Great King, do not think in this way. Why is that? All sentient beings remain alive through food; without food, they die.

The Blessed One then spoke this verse:

Remember always to give generously;

Never let the mind of giving cease.

You will surely encounter sages and noble ones

And cross over the source of birth and death.

King Prasenajit said to the Blessed One:

– I now rejoice all the more and turn toward the Tathagata. Why is that? All sentient beings continue to exist through food; without food, they cannot survive.

King Prasenajit said:

– From this day forward, I shall give generously without any miserliness.

The Blessed One then expounded the wondrous Dharma for the king. The king immediately rose from his seat, bowed, and withdrew.

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

5. Thus have I heard:

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

At that time, the Venerable Ānanda was in a secluded place when this thought arose in him: “Is there any fragrance in the world that travels against the wind, travels with the wind, and travels both with and against the wind?”

The Venerable Ānanda then rose from his seat, went to the Blessed One, bowed, and sat to one side.

The Venerable Ānanda said to the Blessed One:

– While I was in a secluded place, this thought suddenly occurred to me: “Is there any fragrance in the world that travels against the wind, travels with the wind, and travels both with and against the wind?”

The Blessed One said to Ānanda:

– There is such a wondrous fragrance, whose scent travels against the wind, travels with the wind, and travels both with and against the wind.

Ānanda said to the Blessed One:

– What fragrance is it whose scent travels against the wind, travels with the wind, and travels both with and against the wind?

The Blessed One said:

– There is a fragrance whose power travels against the wind, travels with the wind, and travels both with and against the wind.

Ānanda said to the Buddha:

– What fragrance is this that is fragrant against the wind, fragrant with the wind, and fragrant both with and against the wind?

The Blessed One said:

– These three kinds of fragrance travel against the wind, travel with the wind, and travel both with and against the wind.

Ānanda said to the Blessed One:

– What are the three kinds?

The Blessed One said:

– The fragrance of ethical conduct, the fragrance of learning, and the fragrance of giving. Ānanda, these are the fragrances that travel against the wind, travel with the wind, and travel both against and with the wind. Among all fragrances found in the world, these three are supreme and foremost, unequaled and unsurpassed. It is like milk obtained from a cow, curds obtained from milk, butter obtained from curds, and ghee obtained from butter; of these, ghee is supreme and foremost, unequaled and unsurpassed. So too, among all fragrances found in the world, these three are supreme and foremost, beyond compare.

The Blessed One then spoke these verses:

Wood-sap and sandalwood,

Utpala and other fragrances,

And all varieties of scents—

The fragrance of ethical conduct surpasses them all.

One who perfects this ethical conduct,

Free from desire and undefiled,

Is liberated through impartial wisdom;

Where such a one goes cannot be known.

Though these fragrances are wondrous,

Including sandalwood and wood-sap scents,

The fragrance of ethical conduct is most sublime,

And is perceived throughout the ten directions.

Though sandalwood possesses fragrance,

As do utpala and other scents,

Among all these kinds of fragrance,

The fragrance of learning is foremost.

Though sandalwood possesses fragrance,

As do utpala and other scents,

Among all these kinds of fragrance,

The fragrance of giving is foremost.

These, then, are the three kinds of fragrance that are fragrant against the wind, fragrant with the wind, and fragrant both with and against the wind. Therefore, Ānanda, you should seek skillful means to perfect these three kinds of fragrance. Thus, Ānanda, you should train yourself in this!

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

6. Thus have I heard:

At one time, the Buddha was staying in the city of Rājagṛha, at the Kalandaka Bamboo Grove, together with a great assembly of five hundred bhikṣus.

When the time came, the Blessed One put on his robe, took up his bowl, and entered the city of Rājagṛha to seek alms. At that time, Devadatta also entered the city to seek alms. Devadatta entered a neighborhood, and the Buddha also came to that place. But when the Buddha saw Devadatta approaching from afar, he wished to turn back and leave.

Ānanda then said to the Buddha:

– Why do you wish to leave this neighborhood?

The Blessed One said:

– Devadatta is now in this neighborhood, so I shall avoid him and leave.

Ānanda said to the Buddha:

– Blessed One, are you perhaps afraid of Devadatta?

The Blessed One said:

– I am not afraid of Devadatta, but one should not associate with this evil man.

Ānanda said:

– Yet, Blessed One, you could cause Devadatta to go elsewhere.

The Blessed One then spoke this verse:

I have no such intention

To make Devadatta depart.

He will create his own conduct

And go elsewhere of his own accord.

Ānanda said to the Buddha:

– But Devadatta has offended the Blessed One.

The Blessed One said:

– One should not associate with foolish and deluded people.

The Blessed One then looked at Ānanda and spoke this verse:

One should not meet with fools,

Nor undertake affairs with fools;

Nor should one converse with them,

Discussing matters of right and wrong.

Ānanda then replied to the Blessed One in verse:

What can a foolish person do?

What faults does a fool possess?

Even if one speaks with such a person,

What faults could arise from that?

The Blessed One again replied to Ānanda in verse:

A fool creates his own conduct;

Whatever he does is contrary to the Dharma.

He opposes right view and the constant discipline,

While his wrong views increase day by day.

Therefore, Ānanda, do not associate with evil spiritual friends. Why is that? Associating with evil spiritual friends leads to a lack of faith, ethical conduct, learning, and wisdom. Associating with good spiritual friends increases merit and brings ethical conduct to complete perfection. Thus, Ānanda, you should train yourself in this!

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

7. Thus have I heard:

At one time, the Buddha was staying in the city of Rājagṛha, at the Kalandaka Bamboo Grove, together with five hundred people.

At that time, King Ajātaśatru regularly provided Devadatta with five hundred pots of cooked rice. Devadatta’s fame then spread throughout the four directions; he was reputed to be perfect in ethical virtue and enjoyed great renown, such that the king came every day to make offerings to him.

At that time, Devadatta received these gains and offerings. When the bhikṣus heard of this, they reported it to the Blessed One:

– The people throughout the country praise Devadatta, and his fame has spread far and wide; this has caused King Ajātaśatru to come continually to make offerings to him.

The Blessed One said to the bhikṣus:

– Bhikkhus! Do not harbor a craving for the gains and offerings received by Devadatta. Why is this? The foolish Devadatta has committed these three kinds of action—bodily, verbal, and mental—without the slightest fear or dread. The foolish Devadatta will now also exhaust all these wholesome merits. It is just as when the nose of a vicious dog is cut off, it becomes even more ferocious. The foolish Devadatta is likewise: after receiving these gains and offerings, he became arrogant. Therefore, bhikkhus, do not give rise to attachment to gains and offerings. If a bhikkhu becomes entangled in gains and offerings, he will not attain three qualities. What are the three? He will not accomplish the Noble Ones’ virtue, the Noble Ones’ samadhi, or the Noble Ones’ wisdom. If a bhikkhu is not entangled in gains and offerings, he will attain three qualities. What are the three? They are the Noble Ones’ virtue, the Noble Ones’ samadhi, and the Noble Ones’ wisdom. If you wish to accomplish these three qualities, you should give rise to a wholesome mind and not become entangled in gains and offerings. Thus, bhikkhus, you should train yourselves.

Then, after hearing what the Buddha had taught, the bhikkhus rejoiced and respectfully practiced it.

8. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

– There are these three unwholesome roots. What are the three? The unwholesome root of greed, the unwholesome root of hatred, and the unwholesome root of delusion. If a bhikkhu possesses these three unwholesome roots, he will fall into the three evil destinies. What are the three? They are hell, the realm of hungry ghosts, and the animal realm. Thus, bhikkhus, if one possesses these three unwholesome roots, there will be these three evil destinies. Bhikkhus, you should know that there are these three wholesome roots. What are the three? They are the wholesome root of non-greed, the wholesome root of non-hatred, and the wholesome root of non-delusion. Bhikkhus, if a person possesses these three wholesome roots, there will be two good destinies and nirvana, making three. What are the two destinies? They are the human and heavenly realms. Thus, bhikkhus, a person possessing these three wholesome qualities will be born in these good realms. Therefore, bhikkhus, abandon the three unwholesome roots and cultivate the three wholesome roots. Thus, bhikkhus, you should train yourselves!

Then, after hearing what the Buddha had taught, the bhikkhus rejoiced and respectfully practiced it.

9. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

– There are these three groups. What are the three? They are the right group (the group of certainty), the wrong group, and the indeterminate group.

What is the right group? It is right view, right intention (right resolve), right speech, right action, right livelihood, right effort (means), right mindfulness, and right concentration. This is the right group.

What is called the wrong group? It is wrong view, wrong intention (wrong resolve), wrong speech, wrong action, wrong livelihood, wrong effort (exertion), wrong mindfulness, and wrong concentration. This is the wrong group.

What is called the indeterminate group? It is not knowing suffering, not knowing its origin, not knowing its cessation, not knowing the Path, not knowing the right group, and not knowing the wrong group. This is the indeterminate group.

Bhikkhus, you should know that there are also three groups. What are the three? They are the wholesome group, the right group, and the group of certainty.

What is called the wholesome group? It is the three wholesome roots. What are these wholesome roots? They are the wholesome root of non-greed, the wholesome root of non-hatred, and the wholesome root of non-delusion. This is the wholesome group.

What is called the right group? It is the Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration (samadhi). This is the right group.

What is called the group of certainty? It is knowing suffering, knowing its origin, knowing its cessation, knowing the Path, knowing the wholesome group, knowing the evil paths, and knowing the group of certainty. This is called the group of certainty.

Therefore, bhikkhus, among these three groups, the wrong group and the indeterminate group should be kept far away. This right group should be respectfully practiced. Thus, bhikkhus, you should train yourselves!

Then, after hearing what the Buddha had taught, the bhikkhus rejoiced and respectfully practiced it.

10. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

– There are these three contemplations of thought. What are the three? They are contemplating thoughts of sensual desire, contemplating thoughts of hatred, and contemplating thoughts of killing. Bhikkhus, you should know that there are these three kinds of thought. If a person contemplates thoughts of sensual desire, at death he will fall into hell. If he contemplates thoughts of hatred, at death he will be born among animals—among chickens, dogs, snakes, centipedes, and creatures of those kinds. If he contemplates thoughts of harming, at death he will be born among hungry ghosts, with his body scorched and suffering beyond description. Thus, bhikkhus, these three kinds of thought lead to birth in hell, among hungry ghosts, and among animals.

There are also three other kinds of thought. What are the three? They are thoughts of renunciation, thoughts of non-harming, and thoughts of non-hatred. If a person has thoughts of renunciation, at death he will be born among human beings. If a person has thoughts of non-harming, at death he will be born in a heavenly realm. If a person has a mind free from hatred, at death he will sever the five fetters and there enter nirvana. Thus, bhikkhus, these three kinds of thought should constantly be borne in mind and cultivated, while those three evil kinds of thought should be abandoned and kept far away. Thus, bhikkhus, you should train yourselves!

Then, after hearing what the Buddha had taught, the bhikkhus rejoiced and respectfully practiced it.

The Landowner, Baku, Er (Srona),

Badi, fragrances adverse and favorable,

The fool, the world, the three unwholesome roots,

The three groups and contemplations come last.