增壹阿含經

XXIV. THE CHAPTER ON THE LOFTY BANNER (1)

1. 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 bhiksus:

“In former times, Sakra, Lord of the Devas, said to the devas of the Thirty-three: ‘Good sirs, if, upon entering a great battle, fear and terror arise in your minds, turn and look upon my banner, and you will no longer be afraid. If you do not remember my banner, remember the banner of the deva king Isa; by recollecting that banner, all your fear will vanish. If you remember neither my banner nor that of the deva king Isa, then remember the banner of the deva king Varuna; by recollecting that banner, your fear will immediately be destroyed.’

“Now I likewise tell you: If any bhiksu, bhiksuni, upasaka, or upasika becomes afraid and the hairs on the body stand on end, that person should then recollect me: ‘This is the Tathagata, the Worthy One, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, the Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Devas and Humans, the Buddha, the Blessed One, who has appeared in the world.’ If anyone is afraid and the hairs on the body stand on end, that fear will immediately vanish of itself.

“If one does not recollect me, one should then recollect the Dharma. The Tathagata’s Dharma is exceedingly subtle and wonderful, and is the subject of study for the wise. Through recollecting the Dharma, fear will immediately be destroyed.

“If one recollects neither me nor the Dharma, one should then recollect the noble Sangha. The Tathagata’s noble Sangha is exceedingly harmonious, accomplished in the Dharma, accomplished in virtue, accomplished in samadhi, accomplished in wisdom, accomplished in liberation, and accomplished in the knowledge and vision of liberation—that is, the four pairs and eight classes of noble persons. This is the Tathagata’s noble Sangha, worthy of reverence and offerings, the field of merit for the world. Upon recollecting the Sangha, one’s fear will immediately vanish.

“Bhiksus, you should know that Sakra, Lord of the Devas, still possesses lust, anger, and delusion, yet when the devas of the Thirty-three recollect their lord, they cease to be afraid. How much more, then, when one recollects the Tathagata, who is without lust, anger, or delusion—how could fear remain? If a bhiksu becomes afraid, that fear will immediately vanish of itself. Therefore, bhiksus, you should recollect these three: the Buddha, the Dharma, and the noble Sangha. Thus, bhiksus, you should train yourselves.”

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

2. Thus have I heard:

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

At that time, in the country of the Vajjis, there was a demon named Pisa who was extremely violent and had killed countless people. Each day he killed one person, or sometimes two, three, four, five, ten, twenty, thirty, forty, or fifty people.

At that time demons and raksasas filled the entire country. The people of the Vajjis assembled and said to one another:

“We must leave this country and go elsewhere. We should not remain here.”

The evil demon Pisa knew the people’s thoughts and said to them:

“Do not leave this place for another. Why? Because you will never escape my hands. Bring me one person each day, and I will not trouble you.”

From then on, the people delivered one person each day to that evil demon. After devouring the person, the demon cast the bones upon another mountain. In time, bones filled the ravines and streams.

At that time there was an elder named Sujaga who lived in that country. He possessed abundant wealth and property worth hundreds of billions. His donkeys, horses, and camels were beyond counting; his gold, silver, precious jewels, mother-of-pearl, agate, pearls, and amber likewise could not be counted. The elder had a son named Na-ula, his only child, whom he dearly loved and never let out of his sight. When the appointed time came, the child Na-ula’s turn arrived to be offered to the demon. Na-ula’s parents bathed the child, dressed him in fine garments, and brought him to the charnel ground where the demon dwelt. Upon arriving, they wept and lamented beyond description, saying together:

“May all devas and earth spirits bear witness. We have only this one child. May the divine beings bear witness for us, and may the twenty-eight great kings of the spirits protect this child from danger and evil.

To the Four Great Kings we entrust his life; may they protect this child and cause him to escape calamity. We also take refuge in Sakra, Lord of the Devas, and entrust his life to Brahma, praying that this life may be spared. We take refuge in all the guardian spirits of the world; may he escape this evil.

We also take refuge in the Tathagata’s disciples, the arhats who have exhausted the defilements; may they cause him to escape this peril. We also take refuge in the pratyekabuddhas, who awakened by themselves without a teacher; may they cause him to escape this peril. We further take refuge in the Tathagata, who subdues those not yet subdued, ferries across those not yet ferried across, gathers in those not yet gathered in, liberates those not yet liberated, causes those who have not entered nirvana to enter nirvana, and rescues those who have no protector.

He is the eye of the blind and the great king of physicians for the sick. Among devas, nagas, spirits, human maras, and heavenly maras, he is the most honored and supreme, the unsurpassed auspicious field of merit for beings. May the Tathagata look upon us and clearly perceive our sincere hearts.”

Na-ula’s parents then left the child with the demon and withdrew. With his purified divine eye and all-penetrating divine ear, the Blessed One heard these words and knew that Na-ula’s parents were weeping beyond measure. By his spiritual power, the Blessed One immediately went to the evil demon’s dwelling in that mountain. The evil demon’s abode was among the spirits north of the Snow Mountains. The Blessed One entered the demon’s dwelling, sat upright and mindful, and assumed the full lotus posture.

The child Na-ula gradually approached the evil demon’s abode. From afar, he saw the Tathagata seated within the demon’s dwelling, radiant with brilliant light, upright and mindful, his attention fixed before him. His countenance was handsome and extraordinary beyond anything in the world. His faculties were serene, and through his virtues he had subdued all maras. Such virtues were beyond reckoning. His body was adorned with the thirty-two marks and eighty excellent characteristics, like Mount Sumeru towering above all other peaks. His face resembled the sun and moon, and he was also like a golden mountain whose light shone afar.

Seeing him, the child rejoiced and approached the Tathagata, thinking: “Surely this is not the evil demon Pisa. Why? Because now that I see him, my heart is filled with the greatest joy. Yet if he truly is the evil demon, let him devour me as he wishes.”

The Blessed One then said:

“Na-ula, it is as you have said. I am the Tathagata, the Worthy One, the Perfectly Enlightened One. I have come to save you and to subdue this evil demon.”

Hearing this, the child Na-ula was so joyful and delighted that he could not contain himself. He immediately approached the Tathagata, bowed at his feet, and sat to one side. The Blessed One explained subtle and wondrous teachings to the child: teachings on generosity, virtue, and birth in the heavens; on sensual desire as defiled and evil, the outflows as impure, and renunciation as essential for eliminating all confused thoughts.

The Blessed One saw that the child Na-ula’s mind was joyful and his nature gentle and receptive. The Buddhas, the Blessed Ones, always teach suffering, its origin, its cessation, and the path. The Blessed One now explained these fully to the child. While still seated, the child was cleansed of all dust and defilement and attained the pure Dharma eye. He saw the Dharma, attained the Dharma, realized all dharmas, and accepted the teachings without doubt. He clearly understood the Tathagata’s instruction. He took refuge in the Buddha, the Dharma, and the noble Sangha and undertook the five precepts.

The evil demon Pisa then returned to his dwelling. From afar, he saw the Blessed One seated upright in contemplation, his body unmoving. Seeing this, the evil demon became enraged and sent rain, thunder, lightning, and crashing thunderbolts against the Tathagata.

He also caused swords and blades to rain down, but before they reached the ground, they transformed into utpala lotuses. The demon grew still more furious and caused mountains, rivers, stones, and bricks of every kind to rain down, but upon reaching the ground they transformed into food and drink. The demon then transformed himself into a huge elephant, trumpeting as he charged at the Tathagata.

The Blessed One transformed himself into a lion king. The demon then assumed the body of a lion and charged at the Tathagata. The Blessed One transformed himself into a great golden-winged bird.

The demon thought: “I have manifested all the spiritual powers I possess, yet not a single hair on this sramana has moved. I shall now approach him and ask about the profound meaning.”

The demon then asked the Blessed One:

“I am Pisa, and I wish to ask about a profound meaning. If you cannot answer, I shall seize you by both feet and cast you into the southern sea.”

The Blessed One said:

“Evil demon, you should know that, having examined the matter myself, I see no deva, human, sramana, brahmin, human being, or nonhuman being capable of seizing me by both feet and casting me into the southern sea. Nevertheless, if you wish to ask about the meaning, ask as you please.”

The evil demon asked:

“Sramana, what is old action? What is new action? What is the cessation of action?”

The Blessed One said:

“Evil demon, you should know: The eye is old action, fashioned in the past and conditioned by feeling; the ear, nose, mouth, body, and mind are likewise old action, fashioned formerly and conditioned by feeling. Evil demon, this is old action.”

The demon Pisa said:

“Sramana, what is new action?”

The Blessed One replied:

“What the body now creates—the three bodily actions, the four verbal actions, and the three mental actions—is new action, evil demon.”

The evil demon asked:

“What is the cessation of action?”

The Blessed One replied:

“Evil demon, you should know: When old action is entirely extinguished and never arises again, when no further action is created, and when one maintains this state so that action will never arise again but is permanently ended without remainder—this is the cessation of action.”

The evil demon then said to the Blessed One:

“I am now exceedingly hungry. Why do you take away my food? This child is my meal. Sramana, return the child to me.”

The Blessed One replied:

“In former times, before I attained the path, when I was a bodhisattva, a dove once flew to me. I did not spare even my own life in saving that dove from danger. How much less, now that I have become the Tathagata, could I abandon this child for you to devour? Evil demon, even if you exhaust all your spiritual powers, I will never surrender this child to you. Evil demon, what do you think? During the time of Kasyapa Buddha, you were once a sramana who cultivated the holy life. Later, however, you violated the precepts and were born as this evil demon.”

Relying upon the Buddha’s awesome spiritual power, the evil demon recollected the deeds he had performed in former times. He immediately approached the Blessed One, bowed at his feet, and said:

“I am now foolish and deluded. Unable to distinguish truth from falsehood, I gave rise to such thoughts toward the Tathagata. I beseech the Blessed One to allow me to repent.”

He made this request three or four times. The Blessed One said:

“I accept your repentance. Do not transgress again.”

The Blessed One then taught the subtle and wondrous Dharma to the evil demon, causing him to rejoice. The evil demon offered several thousand measures of gold to the Blessed One and said:

“I now offer this mountain cave to the Sangha of the four quarters. I beseech the Blessed One to accept it from me, together with these several thousand measures of gold.”

He made this request two or three times. The Blessed One then accepted the mountain cave and spoke this verse:

One who gives orchards grants cooling shade,

And builds bridges and ferries across rivers;

One who is able to make great boats,

And provide the necessities that sustain life,

Who day and night is never weary or lax,

Gains merit beyond all measure.

Accomplished in the Dharma’s meaning and in virtue,

After death, one is born in heaven.

The demon said to the Blessed One:

“I do not know whether the Blessed One has any further instruction.”

The Blessed One replied:

“You should now relinquish your former appearance, put on the three robes as a sramana, enter the city of the Vajjis, and travel everywhere proclaiming this teaching: ‘Good sirs, you should know that the Tathagata has appeared in the world. Those who would not submit are subdued; those not yet ferried across are ferried across; those not yet liberated are made to know liberation; those without protection are rescued. He is the eye of the blind. Among devas and humans, heavenly nagas, spirits, maras and heavenly maras, humans and nonhumans, he is the most honored and supreme, without equal, worthy of reverence and esteem, and the auspicious field of merit for beings. Today he has saved the child Na-ula and subdued the evil demon Pisa. You should go there and hear his teaching.’”

The evil demon replied:

“Yes, Blessed One.”

The demon Pisa then assumed the appearance of a sramana, put on the three robes, entered the villages, and proclaimed this teaching: “Today the Blessed One saved the child Na-ula and subdued the evil demon Pisa. You should go and receive his instruction.”

At that time, the people of the country of the Vajjis assembled in great numbers. When the elder Sujaga heard these words, he was so joyful and delighted that he could not contain himself. He immediately led eighty-four thousand people to the Blessed One. Upon arriving, they bowed and sat to one side. Among the people of the Vajjis, some bowed at the Buddha’s feet, while others raised their joined palms in salutation.

After the assembly of eighty-four thousand had sat to one side, the Blessed One gradually taught them the subtle and wondrous Dharma: teachings on generosity, virtue, and birth in the heavens; on sensual desire as an impure perception; and on the outflows as a great calamity.

The Blessed One observed that the minds of those eighty-four thousand people were joyful and receptive. The Buddhas, the Blessed Ones, teach suffering, its origin, its cessation, and the path. He taught this Dharma to the assembly of eighty-four thousand. While still seated, they were all cleansed of dust and defilement and attained the pure Dharma eye, just as a clean white cloth readily takes dye. The assembly of eighty-four thousand was likewise cleansed of dust and defilement and attained the pure Dharma eye. They attained the Dharma, saw the Dharma, discerned all dharmas without doubt, and gained fearlessness. They took refuge in the Three Jewels—the Buddha, the Dharma, and the noble Sangha—and undertook the five precepts.

The elder, Na-ula’s father, said to the Blessed One:

“I beseech the Blessed One to accept my invitation.”

The Blessed One silently accepted. Seeing that the Blessed One had silently accepted, the elder rose from his seat, bowed, and returned home, where he prepared foods and drinks of many flavors. Early the following morning, he personally went to inform the Buddha that it was time.

At the proper time, the Blessed One put on his robe, took his bowl, entered the city of the Vajjis, and went to the elder’s house, where he took his appointed seat. Seeing that the Blessed One was seated, the elder personally served the various foods and drinks. When he saw that the Buddha had finished his midday meal, he brought pure water, placed a stool before the Tathagata, sat down, and said:

“Excellent, Blessed One! Whenever the fourfold assembly needs robes, food and drink, bedding, or medicines for treating illness, may they all come to my house and receive them.”

The Blessed One said:

“Excellent, elder! Let it be as you have said.”

The Blessed One then taught the subtle and wondrous Dharma to the elder. Having taught the Dharma, he rose from his seat and departed.

In the time it takes to bend and extend an arm, the Blessed One disappeared from the country of the Vajjis and returned to the Jeta Grove Monastery in Sravasti. The Blessed One then addressed the bhiksus:

“If members of the fourfold assembly need robes, food and drink, bedding, or medicines for treating illness, they should go to the house of Na-ula’s father and receive them.”

The Blessed One further said to the bhiksus:

“Among my upasaka disciples today, the foremost in generosity and freedom from stinginess is Na-ula’s father.”

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

3. Thus have I heard:

At one time the Buddha was dwelling in the Sakyan Banyan Tree Park together with a great assembly of five hundred bhiksus.

At that time several thousand people of the noble Sakyan clan approached the Blessed One, bowed at his feet, and sat to one side.

The Sakyans said to the Blessed One:

“Today you should become king and govern the country, so that our clan will not perish and the lineage of wheel-turning sage-kings will not be cut off. Had the Blessed One not renounced the household life, you would have become a wheel-turning sage-king ruling the whole world, governing the four continents and possessing a thousand sons. Our clan’s name would have become renowned far and wide as the Sakyan clan that produced a wheel-turning sage-king. Therefore, Blessed One, please become king and do not allow the royal lineage to be severed.”

The Blessed One said:

“I am now indeed a king, called the Dharma King. Why is this? Let me ask you Sakyans: You say that a wheel-turning sage-king is endowed with the seven treasures and has a thousand valiant sons. I am now the most honored and supreme throughout the three-thousand-great-thousand world system, without equal. I have attained the treasure of the seven factors of enlightenment and am surrounded by countless thousands of sravaka sons.”

The Blessed One then spoke this verse:

One now gains this station,

But having gained it, loses it again.

This station is the most excellent,

Without end and without beginning.

Once attained, it cannot be taken away;

This victory is the supreme victory.

Yet the Buddha’s boundless conduct

Leaves no trace—who can follow it?

“Therefore, Sakyan sons, Gautamas, you should seek the means to become kings who rule through the true Dharma. Thus, Sakyan sons, you should train yourselves.”

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

4. 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 a bhiksu approached the Blessed One, bowed his head at the Buddha’s feet, and sat to one side. The bhiksu then said to the Blessed One:

“Is there any form that is permanent and unchanging, that abides forever in the world without alteration? Are there any feeling, perception, formations, or consciousness that remain forever unchanged, abiding permanently in the world without alteration?”

The Blessed One replied:

“Bhiksu, there is no form that remains forever unchanged, abiding permanently in the world without alteration. Nor are there any feeling, perception, formations, or consciousness that remain forever unchanged, abiding permanently in the world without alteration. Bhiksu, if form were permanent and remained forever in the world without changing, those who cultivate the holy life could not discern it fully.

If feeling, perception, formations, and consciousness remained forever in the world without changing, those who cultivate the holy life could not discern them fully. Therefore, bhiksu, because form is not permanent and does not remain forever in the world, those who cultivate the holy life can discern it fully and completely end the root of suffering. Feeling, perception, formations, and consciousness likewise do not remain forever in the world; therefore, those who cultivate the holy life can discern them fully and end the root of suffering.”

The Blessed One then took a little earth, placed it upon his fingernail, and said to the bhiksu:

“What do you think, bhiksu? Do you see the earth upon my fingernail?”

The bhiksu replied:

“Yes, Blessed One, I see it.”

The Buddha said to the bhiksu:

“If even this tiny amount of form remained permanently in the world, those who cultivate the holy life could not fully discern the limit of suffering. Therefore, bhiksu, because not even the slightest form remains, one can practice the holy life and reach the end of suffering. Why is this so? Bhiksu, you should know that in former times I was a great king who ruled the four continents, governed the people according to the Dharma, and possessed the seven treasures. The seven treasures were the wheel treasure, elephant treasure, horse treasure, jewel treasure, precious woman, precious householder, and precious general.

“Bhiksu, you should know that at that time I was a wheel-turning sage-king who ruled the four continents. I possessed eighty-four thousand divine elephants, among which was an elephant named Boho. I also possessed eighty-four thousand precious chariots, some covered with lion skins and others with leopard skins, all hung with banners and lofty canopies. I had eighty-four thousand lofty and spacious palaces resembling the dwelling of Sakra, Lord of the Devas; eighty-four thousand assembly halls comparable to halls for teaching the Dharma; eighty-four thousand sets of clothing, all fine and soft; and eighty-four thousand kinds of food and drink of many flavors.

“Bhiksu, you should know that at that time I rode a great elephant of the purest white, handsome in appearance, with six tusks and a body adorned throughout with gold and silver. It could fly and make itself invisible, and could become large or small. That elephant was named Boho. At that time I also rode a divine horse whose mane and tail were red. It traveled without its body moving, was adorned with gold and silver, could fly and become invisible, and could become large or small. That horse was named King of Manes.

“At that time, among the eighty-four thousand lofty and spacious palaces, I dwelt in one named Sunima, which was made of pure gold. Among the assembly halls, I rested in one named Dharma Teaching, which was made of pure gold. I rode in a precious chariot named Supreme Victory, which was made of pure gold. I had a precious woman at my side to attend me, and we treated one another like sisters. I sat upon one of eighty-four thousand lofty and spacious seats, adorned with incalculable gold, silver, and jeweled necklaces. I wore fine garments like heavenly robes and ate food with the flavor of ambrosia.

“At that time, while I was a wheel-turning sage-king, eighty-four thousand divine elephants came every morning, causing incalculable damage outside the gate. I then thought: ‘These eighty-four thousand divine elephants come every morning, causing immeasurable damage outside the gate. I now wish to divide them into two groups, so that forty-two thousand will come to court each morning.’

“Bhiksu, I then thought: ‘What merit did I formerly create, and what virtue did I cultivate, that I now possess such awesome power?’ I further thought: ‘Through three causes and conditions I have obtained this merit and virtue. What are the three? They are generosity, benevolence, and self-restraint.’

“Bhiksu, observe that all those conditioned things have now utterly ceased without remainder. At that time I wandered amid sensual desires without ever knowing satisfaction. Such satisfaction would itself have meant weariness with and abandonment of the discipline of the noble ones. What do you think, bhiksu? Is form permanent or impermanent?”

The bhiksu replied:

“Blessed One, it is impermanent.”

“If it is impermanent and subject to change, should you give rise to the thought, ‘This is mine; I belong to it’?”

“No, Blessed One.”

“Are feeling, perception, formations, and consciousness permanent or impermanent?”

The bhiksu replied:

“Blessed One, they are impermanent.”

“If they are impermanent and subject to change, should you give rise to the thought, ‘This is I; I belong to it’?”

“No, Blessed One.”

“Therefore, bhiksu, whatever forms there are—past, present, or future; large or small; beautiful or ugly; far or near—such form is not mine, nor do I belong to form. This is what a wise person should train in. Whatever feelings there are—past, future, or present; far or near—such feeling is not mine, nor do I belong to it. Thus does a wise person awaken and know.

“Bhiksu, you should contemplate in this way: If a noble sravaka becomes disenchanted with the eye as a source of affliction, with forms as a source of affliction, and with eye-consciousness as a source of affliction, then whatever suffering or pleasure arises dependent upon the eye is likewise regarded with disenchantment. One similarly becomes disenchanted with the ear, sounds, and ear-consciousness; whatever suffering or pleasure arises dependent upon ear-consciousness is likewise regarded with disenchantment.

One likewise becomes disenchanted with the nose, tongue, body, and mind; whatever suffering or pleasure arises dependent upon mind and mental objects is also regarded with disenchantment. Through disenchantment, one is liberated and attains the knowledge of liberation: ‘Birth and death are ended, the holy life has been established, what had to be done has been done, and there will be no further embodiment.’ Thus one knows in accordance with reality.”

Having received this teaching from the Blessed One, the bhiksu went to a secluded place, contemplated, and cultivated by himself. He was a clansman who had shaved off his hair and beard, donned the three Dharma robes, left home, and cultivated the unsurpassed holy life. He knew in accordance with reality: “Birth and death are ended, the holy life has been established, what had to be done has been done, and there will be no further embodiment.” That bhiksu then became an arhat.

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

5. Thus have I heard:

At one time the Buddha was in the country of Magadha, at the Bodhi Tree in the place of enlightenment, having just attained Buddhahood. The Blessed One then thought: “I have now attained this profound Dharma, which is difficult to understand, difficult to comprehend, difficult to know, and difficult to realize. It can be realized only through exceedingly subtle and wondrous wisdom. To whom should I first teach the Dharma? Who will be able to understand my Dharma?”

The Blessed One then thought: “Arada Kalama’s faculties are mature, and he should be the first to be ferried across, for he has been awaiting my Dharma.”

When he had thought this, a deva in the sky said to the Blessed One:

“Arada Kalama died seven days ago.”

The Blessed One then thought: “How unfortunate! He has died without hearing my Dharma. Had he heard my Dharma, he would have been liberated.”

The Blessed One further thought: “To whom should I first teach the Dharma so that he may attain liberation? Udraka Ramaputra should be the first to be ferried across. I shall teach the Dharma to him, and after hearing my Dharma, he will be the first to attain liberation.”

As the Blessed One thought this, a deva in the sky said:

“He died at midnight last night.”

The Blessed One again thought: “How unfortunate for Udraka Ramaputra! He has died without hearing my Dharma. Had he heard my Dharma, he would immediately have attained liberation.”

The Blessed One then thought: “Who, upon first hearing the Dharma, will attain liberation?”

The Blessed One again reflected: “The five bhiksus rendered me much benefit, for they followed and attended me from the time I first began my quest.”

The Blessed One then thought: “Where are the five bhiksus now?”

With his divine eye, he saw that the five bhiksus were in the Deer Park of the Seers in the country of Varanasi. He then thought: “I shall first go and teach the Dharma to the five bhiksus. After hearing my Dharma, they will attain liberation.”

For seven days, the Blessed One gazed steadily at the Bodhi Tree without closing his eyes.

The Blessed One spoke this verse:

Now I sit in this place,

Having passed through the suffering of birth and death.

Firmly grasping the axe of wisdom,

I have cut through roots planted long ago.

The heavenly king came to this place,

Together with Mara’s retinue;

Yet by skillful means I subdued them,

And caused the crown of liberation to be worn.

Now beneath this tree,

Seated upon the vajra seat,

I have attained omniscience

And wisdom free from obstruction.

Sitting beneath this tree,

I clearly saw the suffering of birth and death.

I have abandoned the sources of death,

Old age, and illness, without remainder.

After speaking this verse, the Blessed One rose from his seat and set out toward the country of Varanasi.

At that time the brahmin Upaka saw the Blessed One from afar. The Blessed One’s brilliant radiance outshone the light of the sun and moon.

Having seen him, the brahmin said to the Blessed One:

“Who is Gautama’s teacher? Under whom did you renounce the household life and study the path? What doctrine do you always delight in teaching? From where have you come, and where do you intend to go?”

The Blessed One addressed that brahmin in verse:

I have become an arhat;

None in the world can equal me.

Among devas and humans in the world,

I am now supreme.

I have no teacher,

Nor is there anyone equal to me.

Alone honored, with none above me,

I am cooled and shall never burn again.

I shall now turn the Dharma wheel,

Going to the country of Kasi.

With the medicine of ambrosia,

I shall open the eyes of the blind.

In the land of Varanasi,

Within the kingdom of Kasi,

Where the five bhiksus dwell,

I intend to teach the subtle Dharma,

So that they may swiftly attain the path

And gain the superknowledge of exhausted outflows,

Thereby eliminating the source of evil dharmas;

Therefore I am the Supreme Victor.

The brahmin then praised him, bowed his head, joined his palms, snapped his fingers, smiled, and continued along the road.

When the Blessed One reached Varanasi, the five bhiksus saw him approaching from afar and discussed among themselves:

“The sramana Gautama is approaching from afar. His nature is confused, and his mind lacks focused diligence. We should not speak with him, rise to greet him, or invite him to sit.”

The five then spoke this verse:

This man is not worthy of reverence;

Neither should we draw near to him.

We should not call out a welcome,

Nor should we invite him to sit.

After speaking this verse, all five remained silent. The Blessed One gradually drew near the five bhiksus. As he approached, the five bhiksus slowly rose to welcome him. One prepared a seat, while another fetched water. The Blessed One went forward and sat down, thinking: “These are foolish men who cannot keep the promise they made among themselves.”

The five bhiksus addressed the Blessed One as an equal. The Blessed One then said to them:

“Do not address the Unsurpassed Worthy One, the Perfectly Enlightened One, as an equal. Why? I have now attained unsurpassed perfect enlightenment and obtained the wholesome ambrosia. You should focus your minds and listen to my teaching of the Dharma.”

The five bhiksus said to the Blessed One:

“Gautama, even when you formerly practiced austerities, you could not attain the Dharma of a superior person. How much less could you have attained the path today, when your resolve has become confused and lax?”

The Blessed One said:

“What do you think? Have you ever heard me speak falsely?”

The five bhiksus replied:

“No, Gautama.”

The Blessed One said:

“The Tathagata, the Unsurpassed Worthy One, the Perfectly Enlightened One, has attained ambrosia. You should all concentrate your minds and listen as I teach the Dharma.”

The Blessed One then thought: “I now possess sufficient power to subdue these five men.”

The Blessed One said to the five bhiksus:

“You should know that there are these Four Truths. What are the four? The truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path leading out of suffering.

“What is the truth of suffering? Birth is suffering; aging is suffering; illness is suffering; death is suffering; sorrow, lamentation, pain, distress, and anguish are suffering beyond measure; association with those one hates is suffering; separation from those one loves is suffering; and not obtaining what one desires is also suffering. In brief, the five clinging skandhas are suffering. This is the truth of suffering.

“What is the truth of the origin of suffering? It is craving joined with feeling, repeatedly indulged without weariness, to which the mind constantly clings. This is the truth of the origin of suffering.

“What is the truth of the cessation of suffering? It is causing that craving to be extinguished without remainder, so that it never arises again. This is the truth of the cessation of suffering.

“What is the truth of the path leading out of suffering? It is the Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

“This is called the Dharma of the Four Truths. Furthermore, five bhiksus, concerning this Dharma of the Four Truths, the truth of suffering was a Dharma not previously heard, through which vision arose, knowledge arose, understanding arose, awakening arose, light arose, and wisdom arose. Moreover, the truth of suffering is true and gives rise to understanding, awakening, light, and wisdom. Furthermore, the truth of suffering is true, certain, neither empty nor false, and ultimately without variance. Because it is taught by the Blessed One, it is called the truth of suffering.

“The truth of the origin of suffering was a Dharma not previously heard, through which vision arose, knowledge arose, understanding arose, awakening arose, light arose, and wisdom arose. Furthermore, the truth of the origin of suffering is true, certain, neither empty nor false, and ultimately without variance. Because it is taught by the Blessed One, it is called the truth of the origin of suffering.

“The truth of the cessation of suffering was a Dharma not previously heard, through which vision arose, knowledge arose, understanding arose, awakening arose, light arose, and wisdom arose. Furthermore, the truth of the cessation of suffering is true, certain, neither empty nor false, and ultimately without variance. Because it is taught by the Blessed One, it is called the truth of the cessation of suffering.

“The truth of the path leading out of suffering was a Dharma not previously heard, through which vision arose, knowledge arose, understanding arose, awakening arose, light arose, and wisdom arose. Furthermore, the truth of the path leading out of suffering is true, certain, neither empty nor false, and ultimately without variance. Because it is taught by the Blessed One, it is called the truth of the path leading out of suffering.

“Five bhiksus, you should know that these Four Truths are turned three times in twelve aspects. One who does not know them in accordance with reality cannot attain unsurpassed perfect enlightenment. Because I discerned these Four Truths, turning them three times in twelve aspects, and knew them in accordance with reality, I attained unsurpassed perfect enlightenment.”

When the Blessed One had finished teaching the Dharma, Ajnata Kaundinya was cleansed of all dust and defilement and attained the pure Dharma eye.

The Blessed One then said to Kaundinya:

“You have now reached the Dharma and attained the Dharma.”

Kaundinya replied:

“Yes, Blessed One. I have attained the Dharma and reached the Dharma.”

When the earth spirits heard these words, they immediately proclaimed:

“The Tathagata has now turned the Dharma wheel at Varanasi, a wheel that no deva, human, Mara or heavenly mara, human or nonhuman can turn. Today the Tathagata has turned this Dharma wheel, and Ajnata Kaundinya has attained the Dharma of ambrosia.”

When the Four Great Kings heard the proclamation of the earth spirits, they repeated the words:

“Ajnata Kaundinya has attained the Dharma of ambrosia.”

When the devas of the Thirty-three heard the words of the Four Great Kings, the Yama devas heard them from the devas of the Thirty-three, and in succession the Tusita devas heard the proclamation, until even the Brahma devas heard these words:

“The Tathagata has turned the Dharma wheel at Varanasi, a wheel that no deva, human, Mara or heavenly mara, human or nonhuman can turn. Today the Tathagata has turned this Dharma wheel.” At that time he came to be called Ajnata Kaundinya.

The Blessed One said to the five bhiksus:

“Two of you should remain and receive instruction, while three go to seek alms. The food obtained by those three will be shared among the six of us. Then three should remain and receive instruction, while two go to seek alms. The food obtained by those two will be shared among the six of us.”

The five men received instruction and attained the unborn Dharma of nirvana, becoming free from birth, illness, aging, and death. At that time all five bhiksus became arhats. Thus, throughout the three-thousand-great-thousand world system, there were five arhats, and with the Buddha there were six.

The Blessed One said to the five bhiksus:

“When you go among the people seeking alms, take care not to travel alone. There are also beings whose faculties have matured and who are ready to be ferried across. Therefore, I shall go to the village of Uruvilva and teach the Dharma there.”

The Blessed One then went to the village of Uruvilva. At that time, on the bank of the Nairanjana River, there lived a Gautama. He understood astronomy and geography and had mastered all branches of knowledge. He clearly knew calculations and even the leaves of trees, and each day he instructed his five hundred disciples. Not far from Gautama was a stone cave in which a vicious naga dwelt.

The Blessed One approached Gautama and said:

“I wish to spend one night in the stone cave. If you consent, I shall stay there.”

Gautama replied:

“I do not begrudge you the place, but a vicious naga lives there, and I fear it will harm you.”

The Blessed One said:

“Gautama, there is no cause for concern. The vicious naga will not harm me. If you consent, I shall stay there for one night.”

Gautama replied:

“If you wish to stay, you may go there as you please.”

The Blessed One then entered the stone cave, prepared a seat, and remained there. He sat in the full lotus posture, upright and mindful, fixing his attention before him. When the vicious naga saw the Blessed One seated there, it immediately spewed poisonous fire. The Blessed One entered the samadhi of loving-kindness. Emerging from the samadhi of loving-kindness, he entered the samadhi of blazing radiance.

The naga’s fire and the Buddha’s radiance then flared up together. During the night Gautama arose to observe the stars and saw a great blaze within the stone cave. Seeing it, he said to his disciples:

“This sramana Gautama has such a handsome countenance, yet now he has been harmed by the naga. He is truly deserving of compassion. I warned him beforehand that a vicious naga lived there and that the cave was unfit for habitation.”

Gautama then said to his five hundred disciples:

“Take water jars and tall ladders there to extinguish the fire and rescue that sramana from this danger.”

Gautama and his five hundred disciples went to the stone cave to fight the fire. Some poured water, while others raised ladders, but they could not extinguish the flames. All this occurred through the awesome spiritual power of the Tathagata.

The Blessed One entered the samadhi of loving-kindness and gradually caused the naga’s anger to subside. The vicious naga became frightened and rushed about in every direction, seeking to escape from the stone cave, but it could not get out. The naga then entered the Tathagata’s alms bowl. The Blessed One stroked the vicious naga’s body with his right hand and spoke this verse:

It is exceedingly difficult for a naga to escape;

Nagas gather together with nagas.

Naga, do not give rise to thoughts of harm;

It is truly exceedingly difficult for a naga to escape.

In past ages, numerous as the sands of the Ganges,

Buddhas entered nirvana,

Yet you never encountered them,

All because of the fire of anger.

Direct a benevolent heart toward the Tathagata,

And swiftly abandon this vicious poison.

Once the poison of anger has been removed,

You will immediately be born in heaven.