增壹阿含經

XXIV. THE BANNER ON HIGH CHAPTER (3)

6. 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 said to the bhiksus:

– Within each fortnight there are three observance days. What are the three? The eighth day, the fourteenth day, and the fifteenth day. Bhiksus, you should know that at times, on the eighth-day observance, the Four Heavenly Kings send their attendant deities to inspect the world and see who does good and who does evil, and which sentient beings are filial toward their parents and respectful toward sramanas, brahmins, and elders. If there are sentient beings who delight in giving, cultivate morality, patience, diligence, and samadhi, then the attendant deities expound the meaning of the sutras at length, observe the eightfold observance, and discern everything fully.

If there are no sentient beings who are filial toward their parents and respectful toward sramanas, brahmins, and elders, the attendant deities report to the Four Heavenly Kings:

– In this world there are no sentient beings who are filial toward their parents, respectful toward sramanas and ascetics, practice the four immeasurable states of mind, and show loving-kindness toward sentient beings.

Upon hearing this, the Four Heavenly Kings become sorrowful, distressed, and unhappy. The Four Heavenly Kings then ascend to the Trayastrimsa Heaven, go to the Hall of Excellent Dharma, and report these circumstances fully to Sakra:

– Lord of Devas, you should know that in this world there are now no sentient beings who are filial toward their parents and respectful toward sramanas, brahmins, and elders.

When Sakra and the devas of the Heaven of the Thirty-three hear these words, they all become sorrowful, distressed, and unhappy, because the host of devas is diminishing while the host of asuras is increasing.

At other times, when among the sentient beings of the world there are people who are filial toward their parents and respectful toward sramanas, brahmins, and elders, who observe the eightfold observance, whose personal virtue is pure, and who do not transgress the major precepts by even so much as a hair's breadth, the messengers become so joyful and delighted that they cannot contain themselves. They immediately report to the Four Heavenly Kings:

– In this world there are now many sentient beings who are filial toward their parents and respectful toward sramanas, brahmins, and elders.

When the Heavenly Kings hear this, they rejoice greatly and immediately go to Sakra, Lord of the Devas, to report these circumstances fully:

– Lord of Devas, you should know that in this world there are now many sentient beings who are filial toward their parents and respectful toward sramanas, brahmins, and elders.

Sakra and the devas of the Heaven of the Thirty-three become so joyful that they cannot contain themselves, because the host of devas is increasing and the host of asuras is diminishing. In the hells, beatings and tortures naturally cease, along with their cruelty and pain.

On the fourteenth day, the observance day, the Four Heavenly Kings send their princes down to inspect the world, examining whether people practice good or evil and whether there are sentient beings who have faith in the Buddha, faith in the Dharma, and faith in the Bhiksu Sangha; who are filial toward their parents and respectful toward sramanas, brahmins, and elders; who delight in giving, observe the eightfold observance, close the six sense faculties, and restrain the five desires.

If there are no sentient beings who cultivate the true Dharma and are filial toward their parents and respectful toward sramanas and brahmins, the princes report this to the Four Heavenly Kings. Upon hearing it, the Four Heavenly Kings become sorrowful, distressed, and unhappy. They go to Sakra, Lord of the Devas, and report these circumstances fully to him:

– Great King, you should know that in this world there are now no sentient beings who are filial toward their parents and respectful toward sramanas, brahmins, and elders.

Then the Lord of the Devas and the devas of the Heaven of the Thirty-three all become sorrowful, distressed, and unhappy, because the host of devas is diminishing while the host of asuras is increasing.

If, however, among sentient beings there are people who are filial toward their parents and respectful toward sramanas, brahmins, and elders, and who observe the eightfold observance, the princes become so joyful and delighted that they cannot contain themselves. They immediately go and report to the Four Heavenly Kings:

– Great Kings, you should know that in this world there are now many sentient beings who are filial toward their parents and respectful toward sramanas, brahmins, and elders.

When the Four Heavenly Kings hear these words, they rejoice greatly and immediately go to Sakra, Lord of the Devas, to report these circumstances fully:

– Noble King, you should know that in this world there are now many sentient beings who are filial toward their parents and respectful toward sramanas, brahmins, and elders, who take the Three Refuges, possess loving-kindness, accept admonition, and are sincere and free from deceit.

Then the Lord of the Devas, the Four Heavenly Kings, and the devas of the Heaven of the Thirty-three all become so joyful that they cannot contain themselves, because the host of devas is increasing and the host of asuras is diminishing.

Bhiksus, you should know that on the fifteenth day, when the precepts are recited, the Four Heavenly Kings personally descend to inspect the world. They examine the people, seeking to discover which sentient beings are filial toward their parents and respectful toward sramanas, brahmins, and elders, delight in giving, and observe the eightfold observance—the Tathagata's observance-day Dharma. If there are no sentient beings who are filial toward their parents and respectful toward sramanas, brahmins, and elders, the Four Heavenly Kings become sorrowful, distressed, and unhappy. They go to Sakra and report these circumstances fully to the Lord of the Devas:

– Great King, you should know that in this world there are now no sentient beings who are filial toward their parents and respectful toward sramanas, brahmins, and elders.

Then Sakra, Lord of the Devas, and the devas of the Heaven of the Thirty-three all become sorrowful, distressed, and unhappy, because the host of devas is diminishing while the host of asuras is increasing.

At that time, if there are sentient beings who are filial toward their parents and respectful toward sramanas, brahmins, and elders, and who observe the eightfold observance precepts, the Four Heavenly Kings become so joyful and delighted that they cannot contain themselves. They immediately go to Sakra and report these circumstances fully to the Lord of the Devas:

– Great King, you should know that in this world there are now many sentient beings who are filial toward their parents and respectful toward sramanas, brahmins, and elders.

Then Sakra, Lord of the Devas, the devas of the Heaven of the Thirty-three, and the Four Heavenly Kings all become so joyful that they cannot contain themselves, because the host of devas is increasing and the host of asuras is diminishing.

The Blessed One said to the bhiksus:

– How is the Dharma of the eightfold observance upheld on the fifteenth day?

The bhiksus said to the Blessed One:

– The Tathagata is the king of all dharmas and the seal of all dharmas. We earnestly beseech the Blessed One to expound this meaning at length for the bhiksus. Having heard it, the bhiksus will respectfully put it into practice.

The Blessed One said:

– Listen closely, listen closely, and consider this well! I shall explain it fully and distinctly for you. Here, bhiksus, if a virtuous man or virtuous woman, on the fourteenth or fifteenth day of the month, when the precepts are recited and the observance is upheld, approaches any member of the fourfold assembly, that person should say:

– "Today is my observance day, and I wish to uphold the Dharma of the eightfold observance. Venerable One, I earnestly beseech you to explain it to me."

Then the member of the fourfold assembly should teach that person the Dharma of the eightfold observance. First, the instructor should say:

– "Virtuous man, state your full name."

After that person has stated their name, the Dharma of the eightfold observance should then be explained. At that time, the instructor first teaches the person to say:

– "From now until dawn tomorrow, I shall respectfully uphold the Tathagata's observance-day Dharma, cultivate pure morality, and cast off evil dharmas. If my body has committed evil, my mouth has uttered evil words, or my mind has given rise to evil thoughts—whether the three evils of the body, the four evils of speech, or the three evils of the mind; whether evil deeds already committed, being committed, or to be committed because of craving; to be committed because of anger; to be committed because of delusion; committed for the sake of a powerful clan; committed because of evil spiritual friends; committed in this life, a future life, or innumerable lives; committed because I did not know the Buddha or did not know the Dharma; committed by contending with the Bhiksu Sangha; or committed by harming or killing my parents or elders—I now confess them myself and conceal nothing. Relying upon the precepts and relying upon the Dharma, I shall perfect all moral practices and undertake the Tathagata's eightfold observance.

What is the Dharma of the eightfold observance? One maintains the mind of a true person: throughout one's entire life, one does not kill and harbors no intention to harm. Toward sentient beings, one gives rise to loving-kindness. I, named ...., shall observe the fast until dawn tomorrow; I shall not kill, shall harbor no intention to harm, and shall maintain loving-kindness toward all sentient beings.

Just as an arhat entertains no wrong thoughts, abstains from stealing throughout his life, and delights in giving, so I, named ..., shall abstain from stealing from now until tomorrow.

Keeping my mind in truthfulness, just as I abstain throughout my life from sexual misconduct, entertain no wrong thoughts, constantly cultivate the pure life, and keep my body fragrant and pure, today I shall observe the precept of abstaining from sexual activity. I shall neither think of my own wife nor of any other woman, and until dawn tomorrow I shall commit no transgression.

Just as an arhat abstains from false speech throughout his life, always abides in sincerity, and does not deceive others, so from now until tomorrow I shall abstain from false speech. From now onward, I shall speak no more lies.

Just as an arhat abstains from drinking intoxicants throughout his life, keeps his mind undisturbed, and guards the Buddha’s precepts without transgression, so shall I now do likewise. From today until tomorrow, I shall drink no intoxicants; I shall guard the Buddha’s precepts without transgression.

Just as an arhat never violates the fasting observance throughout his life, always eats at the proper time, eats little, knows contentment, and does not crave flavors, so shall I likewise never violate the fasting observance throughout my life, always eat at the proper time, eat little, know contentment, and not crave flavors. From today until dawn tomorrow, I shall commit no transgression.

Just as an arhat never sits upon a high or luxurious bed throughout his life—a high or luxurious bed being a bed of gold, silver, or ivory, or the seat made of horn, the seat of a Buddha, the seat of a pratyekabuddha, the seat of an arhat, or the seats of venerable teachers—thus an arhat does not sit upon these eight kinds of seats, and I too shall not touch such seats.

Just as an arhat never wears garlands or perfumes or adorns himself with cosmetics throughout his life, so shall I now do likewise, never wearing fine garlands, perfumes, or cosmetics throughout my life.

I, named ..., now renounce these eight things and respectfully observe the Eight Precepts of the fasting observance, so that I may not fall into the three evil destinies. Through preserving this merit, may I not enter the hells or be born among hungry ghosts or animals, nor encounter the eight difficult circumstances. May I always meet good spiritual friends and never attend upon evil friends.

May I always be born into a family of virtuous parents and not be born in a borderland where there is no Buddha-Dharma. May I not be born in the Heaven of Long Life, become another’s slave or servant, become a Brahma god or the god Sakra, or become a wheel-turning sage-king. May I always be born in the presence of a Buddha, see the Buddha myself, and hear the Dharma myself, so that my faculties remain undisturbed.

I vow only to advance through the Three Vehicles in cultivation and swiftly attain the fruit of the path.

Bhiksus, you should know that if an upasaka or upasika observes these Eight Precepts of the fasting observance, that good man or good woman will proceed toward one of three destinations: birth among human beings, birth in heaven, or entrance into nirvana.

The Blessed One then spoke this verse:

Neither killing nor stealing,

Neither sexual activity nor false speech;

Avoid intoxicants and shun perfumes and garlands;

Those attached to flavors violate the fasting precept.

Dancing, music, and singing—

Train to abandon them as arhats do.

Now observing the Eight Precepts,

Forget them neither by day nor by night.

May there be no suffering of birth and death,

No appointed time for revolving again;

May I not gather with those bound by affection,

Nor meet with those whom I despise.

I vow to extinguish the suffering of the five skandhas

And the afflictions and illnesses of birth and death.

Nirvana is free from every calamity;

To it I now take refuge.

Therefore, bhiksus, if good men or good women wish to observe the Eight Precepts of the fasting observance, leave all suffering far behind, reach a wholesome destination, exhaust all outflows, and enter the city of nirvana, they should seek skillful means to perfect this observance of the Eight Precepts. Why is this? Rank and status among human beings are not sufficiently precious, and heavenly pleasures are unworthy of praise.

If good men or good women wish to seek unsurpassed merit, they should seek skillful means to perfect this fasting observance. I now admonish you once again: If good men or good women perfect the Eight Precepts of the fasting observance and wish to be born in the Heaven of the Four Heavenly Kings, this aspiration too shall be fulfilled; those who observe the precepts shall have their wishes satisfied. It is for this reason that I teach this meaning.

Honored rank among human beings is not sufficiently precious. If good men or good women observe the Eight Precepts of the fasting observance, when their bodies break up and their lives end, they will be born in a wholesome destination and ascend to heaven. They may also be born in the Yama Heaven, Tusita Heaven, Heaven of Delight in Creation, or Heaven of Mastery over the Creations of Others; this is certainly not false.

Why is this? Because those who observe these precepts shall attain what they aspire to.

Bhiksus, I now declare this to you: If good men or good women observe the Eight Precepts of the fasting observance, they may be born in the heavens of the Desire Realm; and if they wish to be born in the heavens of the Form Realm, that aspiration too shall be fulfilled. Why is this? Because those who observe these precepts shall attain what they aspire to.

Moreover, if good men or good women observe the Eight Precepts of the fasting observance and wish to be born in the heavens of the Formless Realm, they shall likewise obtain the result they aspire to. Bhiksus, you should know that if good men or good women observe the Eight Precepts of the fasting observance and wish to be born into a noble family, they shall likewise be so born. Furthermore, if good men or good women observing the Eight Precepts of the fasting observance wish to become a heavenly prince ruling over one quarter, two quarters, three quarters, or four quarters, their aspiration shall also be fulfilled.

If they wish to become a wheel-turning sage-king, that aspiration too shall be fulfilled. Why is this? Because those who observe these precepts shall obtain what they aspire to.

If good men or good women seek to follow the Vehicle of the sravakas, pratyekabuddhas, or Buddhas, their aspiration shall certainly be fulfilled. I have now attained Buddhahood by observing these precepts. Through the Five Precepts and the Ten Wholesome Actions, there is no aspiration that cannot be fulfilled.

Bhiksus, if you wish to accomplish the path, you should train in this way!

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

7. Thus have I heard.

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

At that time, the Blessed One addressed the bhiksus:

– When three things are present before them, good men and good women gain immeasurable merit. What are the three? If faith is present before them, good men and good women gain immeasurable merit. If wealth is present before them, good men and good women gain immeasurable merit. If one who observes the pure life is present before them, good men and good women gain immeasurable merit.

Thus, bhiksus, when these three things are present, immeasurable merit will be gained.

The Blessed One then spoke this verse:

Faith, wealth, and the pure life are difficult to obtain;

There are recipients and observers of the precepts.

Having understood these three things,

The wise give at the proper time.

For a long time they attain peace and security,

And the devas constantly support them.

There they delight themselves,

Never tiring of the five sensual pleasures.

Therefore, bhiksus, good men and good women should seek skillful means to perfect these three dharmas. Thus, bhiksus, you should train in this way!

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

8. Thus have I heard.

At one time, the Buddha was staying in the city of Kausambi, in Ghosita’s Park.

At that time, the bhiksus of Kausambi constantly delighted in disputes and engaged in evil conduct. They quarreled face-to-face and sometimes struck one another with knives and staffs. Early one morning, the Blessed One went to those bhiksus. Upon arriving, the Blessed One addressed them:

– Bhiksus, take care not to quarrel and do not dispute with one another over right and wrong. Bhiksus, you should live together in harmony. You are companions under the same teacher and should blend as one, like water and milk. Why, then, do you quarrel?

The bhiksus of Kausambi then said to the Blessed One:

– We beseech the Blessed One not to concern himself with this matter. We shall attend to it ourselves. As for such faults, we ourselves understand our offenses.

The Blessed One said:

– What do you think, bhiksus? Do you practice the path for the sake of a king, because of fear, or because you lack the necessities of life?

The bhiksus replied:

– It is not so, Blessed One.

The Blessed One said:

– What do you think, bhiksus? Did you not undertake the path because you wished to escape birth and death and seek the unconditioned path? Yet this body of the five skandhas truly cannot be preserved.

The bhiksus replied:

– Indeed, Blessed One, it is just as the Blessed One has taught. We are sons of noble families who have gone forth to study the Way because we seek the unconditioned Way and the cessation of the body of the five skandhas. For that reason, we study the Way.

The Blessed One said:

– The bhikkhus refuse to study the Way, but instead quarrel, strike and beat one another, confront one another over right and wrong, and speak harshly to one another. You should perfect this practice. Sharing the same Dharma and the teaching of the same teacher, you should also practice these six principles of harmony. You should likewise cultivate harmonious conduct in body, speech, and mind, and make offerings to those who live the holy life.

The bhikkhus replied:

– This is our affair. Let the Blessed One not concern himself with it.

The Blessed One then said to the bhikkhus at Câu-thâm:

– What is this, you foolish men? Do you not believe the words of the Tathagata, that you tell the Tathagata not to concern himself with this affair? You yourselves will undergo the karmic result of this evil age.

Once again, the Blessed One said to those bhikkhus:

– Long ago in the distant past, in this city of Xá-Vệ, there was a king named Trường Thọ. He was intelligent and wise, and there was nothing he did not understand. Yet although the king was skilled in the art of swordsmanship, he possessed few treasures, his storehouses were not full, his wealth and property were meager, his four divisions of troops were not numerous, and the ministers who assisted him were also few.

At that time, in the kingdom of Ba-la-nại, there was a king named Phạm-ma-đạt. He was valiant and powerful, and there was no place he did not subdue. His wealth and the seven precious treasures completely filled his storehouses, his four divisions of troops lacked nothing, and he had a full complement of ministers to assist him.

King Phạm-ma-đạt then thought, "This King Trường Thọ has no ministers to assist him. He also lacks wealth and possesses no precious treasures. I should now go and attack his kingdom."

King Phạm-ma-đạt immediately raised an army and set out to conquer that kingdom. When King Trường Thọ heard that King Phạm-ma-đạt was bringing troops to attack his kingdom, he devised a plan: "Although I now lack the wealth of the seven treasures, ministers to assist me, and the four divisions of troops, even though that king has many soldiers, I alone am still capable of destroying those eight hundred thousand men and killing countless living beings. Yet I cannot commit sins lasting ten thousand lifetimes for the sake of a single lifetime's glory. I should now leave this city and dwell in another country so that no conflict will occur."

King Trường Thọ did not inform his ministers. Taking his chief queen and one other person, he left the city of Xá-Vệ and entered the remote mountains. Because the ministers and people in the city of Xá-Vệ could no longer find King Trường Thọ, they dispatched an envoy to King Phạm-ma-đạt with this message:

– We humbly beseech Your Majesty to come to this kingdom. King Trường Thọ's whereabouts are now unknown.

Phạm-ma-đạt came and ruled the kingdom of Ca-thi. King Trường Thọ's two queens were both pregnant, and the time of delivery was approaching. At that time, one queen dreamed that she gave birth in the center of the capital just as the sun was rising, while the four divisions of troops, holding swords five feet long, marched around her. She gave birth entirely alone, with no one attending her. Having seen this, she awoke with a start and related the circumstances to King Trường Thọ. The king said to the queen:

– "Now that we dwell here in the remote mountains, how could you give birth in the center of the city of Xá-Vệ? Since you are about to give birth, do so as a deer gives birth."

The queen then said:

– "If I cannot give birth in that manner, I shall die."

After King Trường Thọ heard these words, he changed his clothing that very night and, taking no one with him, entered the city of Xá-Vệ. King Trường Thọ had a very close chief minister named Thiện Hoa. This minister had some business that required him to leave the city, and he encountered King Trường Thọ entering it. Chief Minister Thiện Hoa stared at the king from head to foot. Having recognized him, he walked away, shedding tears and sighing as he went along the road. King Trường Thọ immediately followed the chief minister to a secluded place and said to him:

– "Please be careful and reveal this to no one."

The chief minister replied:

– "I shall obey Your Majesty's instruction. I do not know whether my wise king has any command for me."

King Trường Thọ said:

– "If you remember the kindness I showed you in the past, you should now repay it."

The chief minister replied:

– "If Your Majesty gives the command, your servant will carry it out."

King Trường Thọ said:

– "Last night, my queen dreamed that she gave birth in the center of the capital, surrounded by the four divisions of troops, and that she bore an exceedingly handsome son. If she cannot give birth as she dreamed, she will die within seven days."

The chief minister replied:

– "I am now able to arrange this matter in accordance with Your Majesty's command."

After saying this, each went his own way. The chief minister immediately went to Phạm-ma-đạt and said upon arriving:

– "Within seven days, I wish to inspect Your Majesty's army—the elephant troops, cavalry, chariot troops, and infantry—to determine exactly how many there are."

King Phạm-ma-đạt then commanded his attendants:

– "Mobilize the troops as Thiện Hoa has requested."

Within seven days, Chief Minister Thiện Hoa assembled the army in the center of the capital of Xá-Vệ. Within those seven days, the queen came to the center of the capital. Seeing her approaching from afar, Chief Minister Thiện Hoa immediately said:

– "Welcome, noble lady. Now is precisely the right time."

When the queen saw the four divisions of troops, her heart was filled with joy. She ordered her attendants to spread a great curtain, and just as the sun rose, she gave birth to a baby boy of incomparable beauty, rarely seen in the world. The queen then carried the child back to the mountains. Seeing from afar that the queen was approaching with the child in her arms, King Trường Thọ said:

– "May you live long, with a lifespan beyond measure."

The queen said to the king:

– "May the king name him Trường Sanh."

When Crown Prince Trường Sanh had just turned eight, his father, King Trường Thọ, had some business in the city of Xá-Vệ. At that time, Kiếp Tỷ, who had formerly been King Trường Thọ's barber, saw the king entering the city. He stood staring at him for a long time, from head to foot. Having recognized him, he immediately went to King Phạm-ma-đạt and said:

– "Your Majesty has been extremely careless. King Trường Thọ is now in this very city."

The king became enraged and ordered his attendants to search for and arrest King Trường Thọ. The chief ministers and Kiếp Tỷ searched everywhere for him. At that time, Kiếp Tỷ saw King Trường Thọ from afar, pointed him out to the chief ministers, and said:

– "That is King Trường Thọ."

They then advanced, seized him, brought him before King Phạm-ma-đạt, and reported:

– "Your Majesty, this man is King Trường Thọ."

All the people in the kingdom heard that King Trường Thọ had been captured. The queen also heard that King Trường Thọ had been captured by Phạm-ma-đạt, and she thought, "What purpose is there in my continuing to live? I would rather die together with the king." The queen then led the crown prince into the city of Xá-Vệ. She told the crown prince:

– "You should now seek a place where you may survive."

Having heard this, Crown Prince Trường Sanh remained silent and did not reply. The queen went directly to King Phạm-ma-đạt. When the king saw her approaching from afar, he was so delighted that he could not contain himself.

He immediately ordered his chief ministers to take this queen and King Trường Thọ to the crossroads and cut them into four pieces. Obeying the king's command, the chief ministers bound King Trường Thọ and the queen with their hands behind their backs and paraded them around the city of Xá-Vệ for the entire populace to see. At that time, all the people were stricken with grief.

Crown Prince Trường Sanh stood amid the crowd and saw his father and mother being taken to the marketplace to be executed, yet his expression did not change. King Trường Thọ turned toward Trường Sanh and said:

– "My son, do not look too long, and do not look too briefly."

He then spoke this verse:

Enmity never ends through enmity;

This has been the law since ancient times.

Only non-enmity can overcome enmity;

This law shall never perish.

The officials then said to one another:

– "King Trường Thọ is exceedingly foolish and deluded. Who is Crown Prince Trường Sanh, that he should recite this verse before us?"

King Trường Thọ said to the officials:

– “I am not foolish or deluded; only the wise among you can understand my words. Worthy ones, you should know that the strength of one man such as I is sufficient to destroy these eight million men. But then I thought: ‘A human birth is difficult for living beings to attain. I cannot, for the sake of this one body of mine, incur guilt for many lifetimes.’

Enmity never ends through enmity;

From ancient times this has been the Dharma.

Only non-enmity can overcome enmity;

This Dharma endures forever.

The officials then took King Long Life and his consort to the crossroads, cut their bodies into four parts, and returned home.

That evening, Crown Prince Long Life gathered wood and grass, cremated his parents, and departed. At that time, King Brahmadatta, from atop a high tower, saw in the distance a young boy cremating King Long Life and his consort. He immediately ordered his attendants:

– “This must surely be a relative of King Long Life. Quickly seize him and bring him here.”

The officials and subjects immediately went to that place, but before they could arrive, the boy had already fled. Crown Prince Long Life then thought: “This King Brahmadatta killed my parents and now occupies my kingdom. I shall avenge my parents.” Crown Prince Long Life went to a music master and said:

– “I now wish to learn to play the lute.”

The music master asked:

– “What is your family name? Where are your parents?”

The boy replied:

– “I have no parents. I am originally from this city of Sravasti, and my parents died when I was young.”

The music master said:

– “If you wish to learn, then you may learn.”

Bhiksus, you should know that Crown Prince Long Life then studied songs and melodies on the lute. Crown Prince Long Life was naturally intelligent, so in only a few days he could play every melody; there was not one he did not know.

Crown Prince Long Life then took his lute to King Brahmadatta’s residence. When no one was present, he entered the elephant stable, sat down, and played and sang by himself. At that time, King Brahmadatta, atop a high tower, heard the music and singing and asked his attendants:

– “Who is in the elephant stable, amusing himself by playing and singing alone?”

The ministers replied:

– “There is a young boy in this city of Sravasti who is amusing himself by playing and singing alone.”

The king told an attendant:

– “Order this boy to come here and perform. I wish to see him.”

The attendant summoned the boy before the king. King Brahmadatta asked the boy:

– “Was it you who played the lute in the elephant stable last night?”

– “Yes, Great King.”

Brahmadatta said:

– “From now on, remain beside me and play music, sing, and dance. I shall provide you with clothing and food.”

Bhiksus, you should know that Crown Prince Long Life then played the lute, sang, and danced before Brahmadatta with consummate skill. King Brahmadatta heard his music and was delighted. He therefore told Crown Prince Long Life:

– “You shall oversee my treasury of jewels.”

Crown Prince Long Life accepted the king’s command and never committed the slightest error. He always accommodated the king’s wishes, smiling before he spoke and invariably yielding to the king’s intentions. King Brahmadatta then commanded:

– “Excellent, excellent! You are truly an exceedingly intelligent man. I now permit you to enter the inner palace. Know this well.”

Within the inner palace, Crown Prince Long Life used his musical skill to instruct the female performers. He also taught elephant riding, horsemanship, and other arts, all of which he knew thoroughly.

At that time, Brahmadatta wished to make an excursion through the gardens and forests and enjoy himself there. He therefore ordered Long Life to hasten the preparation of the jeweled, feather-canopied carriage. Crown Prince Long Life obeyed the king’s command and prepared the jeweled, feather-canopied carriage, the elephant trappings, the gold and silver ornaments, the saddles, and the bridles. He then returned and reported to the king:

– “The carriage has been made ready. Your Majesty should know that it is time to depart.”

King Brahmadatta mounted the jeweled, feather-canopied carriage and ordered Long Life to drive, while the four divisions of the army accompanied them. Crown Prince Long Life drove the carriage ahead, steadily drawing farther away from the multitude. King Brahmadatta asked Crown Prince Long Life:

– “Where are the troops now?”

Long Life replied:

– “Your servant also does not know where the troops are.”

The king said:

– “Stop for a while. My body is exceedingly weary, and I wish to rest a little!”

Crown Prince Long Life immediately stopped the carriage so that the king might rest while they waited for the troops to arrive.

Bhiksus, you should know that King Brahmadatta then laid his head upon Crown Prince Long Life’s knee and fell into a deep sleep. Seeing the king asleep, Crown Prince Long Life thought: “This king is my great enemy. He killed my parents and occupies my kingdom. If I do not take revenge now, when will I ever do so? I must kill him now.” Crown Prince Long Life drew his sword with his right hand and seized the king’s hair with his left, but then reconsidered: “As my father was about to die, he told me: ‘Long Life, you should know: Do not look too long, and do not look too briefly.’ My father also spoke this verse:

“Enmity never ends through enmity;

From ancient times this has been the Dharma.

Only non-enmity can overcome enmity;

This Dharma endures forever.

“I must now relinquish this enmity.” Crown Prince Long Life then sheathed his sword. This happened two or three times. Afterward, the crown prince again thought: “This king truly is my great enemy. He killed my parents and occupies my kingdom. If I do not avenge myself now, on what day will I do so? I must now end his life; only then will I have taken revenge.” At that moment, the crown prince again remembered: “My son Long Life, do not look too long, nor regard it as too brief.” His royal father had instructed him:

“Enmity never ends through enmity;

From ancient times this has been the Dharma.

Only non-enmity can overcome enmity;

This Dharma endures forever.

“I must now relinquish this enmity.” The crown prince again sheathed his sword. King Brahmadatta then dreamed that Crown Prince Long Life, the son of King Long Life, was about to kill him. Terrified, he awoke with a start. Crown Prince Long Life said:

– “Great King! Why did you awaken in such fright?”

Brahmadatta said:

– “Just now, while sleeping, I dreamed that Crown Prince Long Life, the son of King Long Life, drew a sword and was about to kill me. That is why I was frightened.”

Crown Prince Long Life immediately thought: “This king now knows that I am Crown Prince Long Life.” He drew his sword, seized the king’s hair with his left hand, and said:

– “I am indeed Crown Prince Long Life, the son of King Long Life. You are my enemy. You killed my parents and occupy my kingdom. If I do not avenge myself now, for what other day should I wait?”

King Brahmadatta then turned toward Long Life and said:

– “My life is now in your hands. I beg you to show mercy and spare my life.”

Long Life replied:

– “I can allow the king to live, but the king will not spare my life.”

The king replied to Long Life:

– “I earnestly beg you to show mercy and aid me. I shall never kill you.”

Crown Prince Long Life and the king then swore together that each would spare the other’s life and that they would never again harm one another.

Bhiksus, you should know that Crown Prince Long Life then spared the king’s life. King Brahmadatta told Crown Prince Long Life:

– “Crown Prince, please prepare the carriage so that we may return to the kingdom.”

The crown prince immediately prepared the carriage, and the two mounted it and proceeded directly back to Sravasti. King Brahmadatta then assembled his ministers and said:

– “If you were to encounter the son of King Long Life, what would you wish to do to him upon capturing him?”

One great minister among them said:

– “We would cut off his hands and feet.”

Another said:

– “We would cut his body into three pieces.”

Still another said:

– “We would kill him.”

Crown Prince Long Life sat beside the king, composed and upright, attentively reflecting upon these words. King Brahmadatta then personally took Crown Prince Long Life by the hand and told everyone:

– “This is Crown Prince Long Life. This very man is the son of King Long Life. Ministers, you must not speak such words. Why is this? Crown Prince Long Life spared my life, and I too have spared his.”

When the ministers heard this, they praised it as an unprecedented event. “This royal crown prince is truly extraordinary. Even when facing an enemy, he did not take revenge.” King Brahmadatta asked Long Life:

– "You ought to have killed me. Why, then, did you spare me and not kill me? Was there some reason? I now ask to hear it."

Dīghāvu replied:

– "Great King, listen well. When my royal father was about to die, he told me: ‘Now, my son, do not look too far, and do not look too near.’ He then said:

‘Enmity cannot end enmity;

From ancient times this Dharma has endured.

Only non-enmity can overcome enmity;

This Dharma shall never perish.’

At that time, when the ministers heard my royal father’s words, they said to one another: ‘This man is deranged, and so he speaks at such length! Who, after all, is Dīghāvu?’ King Dīghīti replied: ‘Ministers, you should know that the wise among you will understand this.’ I recalled these words of my royal father, and therefore I spared the king’s life."

After hearing this, King Brahmadatta was greatly astonished and praised him:

– "Never has there been such a thing! You have been able to uphold the instruction of your deceased father without abandoning it."

King Brahmadatta said to the prince:

– "You have now explained its meaning, but I still do not understand. Explain this meaning so that all my doubts may be resolved."

Prince Dīghāvu replied:

– "Great King, listen well, and I shall explain. King Brahmadatta killed King Dīghīti. If loyal ministers of King Dīghīti were then to seize and kill the king, ministers serving King Brahmadatta would in turn seize and kill King Dīghīti’s ministers. Thus enmity following upon enmity would never come to an end. If one wishes enmity to be severed, this can be accomplished only by one who does not retaliate. Having examined this meaning, I therefore did not harm the king."

After hearing these words, King Brahmadatta was so delighted and elated that he could not contain himself. This royal prince was exceedingly intelligent and was thus able to expound this meaning fully. King Brahmadatta then confessed his wrongdoing to the prince:

– "I committed an offense by seizing King Dīghīti and having him killed."

The king then removed his crown and gave it to Dīghāvu to wear. He also gave him his daughter in marriage and returned the kingdom of Śrāvastī and its people for Dīghāvu to govern. The king returned to rule Bārāṇasī.

Bhikkhus, you should know that kings in ancient times observed this customary principle. Although they had the practice of ‘contending for kingdoms,’ they were still able to be patient with one another and did not harm one another. How much more, then, should you bhikkhus, who through firm faith have gone forth to train in the Path and abandon greed, hatred, and delusion, refrain from contending with one another in disharmony, each refusing to yield to the others and unwilling to repent and reform?

Bhikkhus, from this circumstance you should understand that contention is not what ought to be done. As fellow disciples and companions under the same teacher, be united like water and milk, and do not quarrel with one another.

The Blessed One then spoke this verse:

Without fighting and without contention,

With a loving heart embracing all,

At enmity with no one whatsoever—

This all Buddhas praise.

Therefore, bhikkhus, you must cultivate patience. Thus, bhikkhus, you should train in this way!

The bhikkhus at Kauśāmbī said to the Blessed One:

– We beseech the Blessed One not to concern himself with this matter. We ourselves shall distinguish this Dharma clearly. Although the Blessed One has spoken thus, this matter is not as stated.

The Blessed One then departed and went to the land of the Vṛjis. At that time, in the land of the Vṛjis, there were three men of noble family: Anuruddha, Nandiya, and Kimbila. They had established this rule among themselves: If one of them went out for alms, those remaining behind had to sweep and clean everything, leaving no task undone.

When the one who had gone for alms returned, he would divide the food so that each received enough. If there was sufficient food, that was good; if not, each would make do as he wished. Anyone with food left over would place it in a vessel and depart.

If the last person to return from alms received enough, that was good; if not, he would take food from the vessel and eat, placing it in his own bowl. He would then carry the water vessel and set it back in its proper place. Each day they would sweep and clean their lodging.

Then, in a secluded place, they would straighten their bodies, direct their minds rightly, establish mindfulness before them, and contemplate the wondrous Dharma. They did not converse with one another, but each remained silent.

At that time, Venerable Anuruddha contemplated the impurity of sensual desire and, with joy and ease born of mindfulness, entered and dwelt in the first dhyāna. Venerable Nandiya and Venerable Kimbila, knowing the thought in Venerable Anuruddha’s mind, likewise contemplated the impurity of sensual desire and, with joy and ease born of mindfulness, entered and dwelt in the first dhyāna. If Venerable Anuruddha contemplated the second dhyāna, the third dhyāna, or the fourth dhyāna, then Venerable Nandiya and Venerable Kimbila likewise contemplated the second dhyāna, the third dhyāna, and the fourth dhyāna.

If Venerable Anuruddha then contemplated the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, or the sphere of neither perception nor non-perception, Venerable Nandiya likewise contemplated the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception. If Venerable Anuruddha then contemplated the attainment of cessation, Venerable Nandiya likewise contemplated the attainment of cessation.

Thus, worthy ones, they contemplated these states.

The Blessed One then came to the country of Sīha. When the park keeper saw the Blessed One approaching from afar, he said:

– Śramaṇa, do not enter the park. Why is that? In this park dwell three men of noble family named Anuruddha, Nandiya, and Kimbila. Take care not to disturb them.

At that time, with his purified divine eye and supernormal divine ear, Venerable Anuruddha heard the park keeper speak thus to the Blessed One and refuse to let him enter the park. Venerable Anuruddha immediately came out and said to the gatekeeper:

– Do not prevent him. The Blessed One has now come here to visit us.

Venerable Anuruddha immediately went inside and informed Venerable Kimbila:

– Come quickly! The Blessed One is outside the gate.

The three venerable ones immediately emerged from their meditative attainments, approached the Blessed One, bowed before him, and stood to one side. Each of them said:

– Welcome, Blessed One.

Venerable Anuruddha took the Blessed One’s bowl, Venerable Nandiya prepared a seat, and Venerable Kimbila brought water for the Blessed One to wash his feet.

The Blessed One then asked Anuruddha:

– Do the three of you dwell here in harmony, without differing thoughts? Do you obtain alms to your satisfaction?

Venerable Anuruddha replied:

– Yes, Blessed One. We obtain alms without weariness. Why is this? If I contemplate the first dhyāna, Venerable Nandiya and Venerable Kimbila also contemplate the first dhyāna. If I contemplate the second dhyāna, the third dhyāna, the fourth dhyāna, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, or the samādhi of cessation, then Venerable Nandiya and Venerable Kimbila also contemplate the second dhyāna, the third dhyāna, the fourth dhyāna, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, and the attainment of cessation. Thus, Blessed One, we contemplate these states.

The Blessed One said:

– Excellent, excellent, Anuruddha! At that time, did you attain any superhuman state?

Venerable Anuruddha replied:

– Yes, Blessed One. We also attained a superhuman state.

The Blessed One asked:

– What is that superhuman state?

Venerable Anuruddha replied:

– There is this wondrous Dharma that surpasses even the superhuman states. We suffuse one direction with a mind of loving-kindness, then the second direction, the third direction, and the fourth direction. Likewise, throughout the four intermediate directions, above and below, in each and every place, we fill the whole world with a mind of loving-kindness—immeasurable, boundless, and beyond reckoning—and therein abide at ease. We likewise suffuse one direction with a mind of compassion, appreciative joy, and equanimity (protection), then the second direction, the third direction, and the fourth direction. In the same way, throughout the four intermediate directions, above and below, we abide at ease. This, Blessed One, is the superhuman state that we have also attained.

Then Nandiya and Venerable Kimbila said to Venerable Anuruddha:

– When did we ever come to you and ask about this meaning, that you should now speak of it yourself before the Blessed One?

Venerable Anuruddha said:

– You have never come to me to ask about this meaning. However, devas came to me and told me of it, and therefore I spoke in this way before the Blessed One. Moreover, for a long time I have known the thoughts in your minds. I knew that you worthy ones had attained this samādhi, and thus I spoke these words before the Blessed One.

While this Dharma was being spoken, General Dīghāyu came to the Blessed One, bowed at his feet, and sat to one side. General Dīghāyu addressed the Blessed One:

– What Dharma has the Blessed One been teaching these venerable ones today?

The Blessed One recounted the matter to General Dīghāyu. The general addressed the Buddha:

– The great country of Vṛji has quickly gained great benefit, for these three scions of noble families travel and teach there: Anuruddha, Nandiya, and Kimbila.

The Blessed One said:

– So it is, General, just as you say. The great country of Vṛji has quickly gained wholesome benefit. Not only has the country of Vṛji gained such benefit, but the country of Magadha has also quickly gained wholesome benefit because these three scions of noble families are there. If the people of Magadha recollect these three scions of noble families, they will enjoy peace and security for a long time. General, you should know that in any district, village, town, or citadel where these three scions of noble families dwell, the people of that town or citadel will enjoy peace and security for a long time. Any household into which these three scions of noble families were born has also gained great benefit, because it gave birth to these supremely honored ones. If the five clans of their parents’ relatives recollect these three scions of noble families, they too will gain great benefit. If devas, nāgas, ghosts, or spirits recollect these three scions of noble families, they too will gain great benefit. If anyone praises arhats, they should also praise these three. If anyone praises those who are free from craving, delusion, and anger, they should also praise these three. Throughout three asaṃkhyeya kalpas, I practiced diligently amid hardship and attained the unsurpassed path, thereby enabling these three to accomplish the meaning of this Dharma. Therefore, General, you should train in this way!

Then, having heard the Buddha’s teaching, the general rejoiced and respectfully practiced it.

9. Thus have I heard.

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

At that time, the Blessed One said to the bhikshus:

– There are three fetters that bind sentient beings and prevent them from going from this shore to the farther shore. What are the three? They are the wrong view of self, doubt, and attachment to rules and observances.

What is called the wrong view of self? It means clinging to the body as possessing a self, giving rise to the perception of “I” and “mine,” and entertaining the notions of a sentient being, a living soul, a life principle, one who experiences, a person, an individual, causal conditions, and attachment. This is called the fetter of the wrong view of self.

What is called the fetter of doubt? It means doubting: Is there a self or not? Is there no self? Is there birth or not? Is there no birth? Are there a self, a person, and a lifespan or not? Are there no self, person, and lifespan? Are there parents or not? Are there no parents? Are there this life and a future life or not? Are there no present and future lives? Are there śramaṇas and brahmins or not? Are there no śramaṇas and brahmins? Are there arhats in the world or not? Are there no arhats in the world? Are there people who attain realization or not? Does no one attain realization? This is called the fetter of doubt.

What is called the fetter of attachment to rules and observances? It means clinging to rules and prohibitions, thinking, “Through these observances, I shall be born into a renowned family, into the household of an elder, into a brahmin family, or among the devas or spirits.” This is called the fetter of attachment to rules and observances.

Thus, bhikshus, these three fetters bind sentient beings, preventing them from abandoning this shore and reaching the farther shore. Just as two oxen sharing a single yoke can never separate from one another, so too are these sentient beings bound by the three fetters and unable to go from this shore to the farther shore.

What is this shore? What is the farther shore? This shore is the wrong view of self. The farther shore is the cessation of the wrong view of self. Thus, bhikshus, these three fetters bind sentient beings, preventing them from abandoning this shore and reaching the farther shore. Therefore, bhikshus, you should seek skillful means to eliminate these three fetters. Thus, bhikshus, you should train in this way!

Then, having heard the Buddha’s teaching, the bhikshus rejoiced and respectfully practiced it.

10. Thus have I heard:

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

At that time, the Blessed One said to the bhikshus:

– There are these three samādhis. What are the three? They are the samādhi of emptiness, the samādhi of wishlessness, and the samādhi of signlessness.

What is called the samādhi of emptiness? Emptiness means contemplating that all dharmas will ultimately be empty. This is the samādhi of emptiness.

What is called the samādhi of signlessness? Signlessness means that, with regard to all dharmas, there is neither conceptual thought nor anything to be perceived. This is called the samādhi of signlessness.

What is called the samādhi of wishlessness? Wishlessness means seeking nothing whatsoever among all dharmas. This is called the samādhi of wishlessness.

Thus, bhikshus, if you do not attain these three samādhis, you will remain forever in birth and death and will be unable to awaken by yourselves. Therefore, bhikshus, you should seek skillful means to attain these three samādhis. Thus, bhikshus, you should train in this way!

Then, having heard the Buddha’s teaching, the bhikshus rejoiced and respectfully practiced it.

Banner, Viśākhā, Dharma King,

Gopaka, transformations through spiritual powers,

Fasting precepts, present before one,

Dīghāyu, fetters, and samādhi.