增壹阿含經

XXXIII. CHAPTER ON THE FIVE KINGS

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 five great kings, headed by King Prasenajit, had gathered in a garden to enjoy the scenery and converse with one another. Who were the five kings? They were King Prasenajit, King Visa, King Udayana, King Evil-Born, and King Udayana.

The five kings gathered in one place and discussed this matter:

“Worthy Ones! You should know that the Tathagata has spoken of these five sensual pleasures. What are the five?

Forms seen by the eye that are greatly loved and cherished, remembered with longing, and desired by people of the world; sounds heard by the ear, odors smelled by the nose, flavors known by the tongue, and tangible objects known by the body that are greatly loved and cherished, remembered with longing, and desired by people of the world. The Tathagata has spoken of these five sensual pleasures. Among the five sensual pleasures, which is supreme?

Are forms seen by the eye the most exquisite? Are sounds heard by the ear the most exquisite? Are odors smelled by the nose the most exquisite?

Are flavors known by the tongue the most exquisite? Are tangible objects known by the body the most exquisite? Of these five things, which is the most exquisite?”

Among them, one king said, “Forms are the most exquisite.” Another argued, “Sounds are the most exquisite.” Another argued, “Odors are supreme.” Another argued, “Flavors are the most exquisite.” Another argued, “Tangible objects are the most exquisite.”

At that time, the one who said that forms were exquisite was King Udayana. The one who said that sounds were exquisite was King Udayana. The one who said that odors were exquisite was King Evil-Born. The one who said that flavors were exquisite was King Prasenajit. The one who said that tangible objects were exquisite was King Visa. The five kings said to one another:

“We have discussed these five sensual pleasures together, yet we still do not know which is the most exquisite!”

King Prasenajit then said to the other four kings:

“The Tathagata is now nearby, in the country of Sravasti, in Jeta Grove, Anathapindika's Park. Let us go together to the Blessed One and ask him the meaning of this. Whatever the Blessed One teaches us, we should respectfully put into practice together.”

When the kings had heard King Prasenajit say this, they went together to the Blessed One, bowed before him, and sat to one side. King Prasenajit then fully reported to the Tathagata their discussion concerning the five sensual pleasures.

The Blessed One told the five kings:

“You kings have each argued according to your own inclinations. Why is this so? When a person's disposition is deeply attached to forms, he gazes upon them without ever growing weary. Such a person will regard forms as the most exquisite, as supreme and unsurpassed. He is not attached to sounds, odors, flavors, or tangible objects. Among the five sensual pleasures, forms are the most exquisite.

“If, again, a person's disposition is attached to sounds, then on hearing sounds he experiences utmost joy and never grows weary of them. Such a person regards sounds as the most exquisite and supreme. Among the five sensual pleasures, sounds are the most exquisite.

“If, again, a person's disposition is attached to odors, then on smelling fragrances he experiences utmost joy and never grows weary of them. Such a person regards odors as supreme and most exquisite. Among the five sensual pleasures, odors are the most exquisite.

“If, again, a person's disposition is attached to flavors, then after tasting flavors he experiences utmost joy and knows no satiety. Such a person regards flavors as supreme and most exquisite. Among the five sensual pleasures, flavors are the most exquisite.

“If, again, a person's disposition delights in tangible objects, then after experiencing bodily contact he feels utmost joy and never grows weary of it. Such a person regards tangible objects as the most exquisite and supreme. Among the five sensual pleasures, tangible objects are the most exquisite.

“If that person's mind is attached to forms, he will pay no attention to sounds, odors, flavors, or tangible objects.

“If that person's disposition is attached to sounds, he will pay no attention to forms, odors, flavors, or tangible objects.

“If that person's disposition is attached to odors, he will pay no attention to forms, sounds, flavors, or tangible objects.

“If that person's disposition is attached to flavors, he will pay no attention to forms, sounds, odors, or tangible objects.

“If that person's disposition is attached to tangible objects, he will pay no attention to forms, sounds, odors, or flavors.”

The Blessed One then spoke these verses:

“When desire in the mind blazes fiercely,

The object desired is sure to prevail;

Once it is obtained, joy increases,

And there is no doubt that the wish is fulfilled.

Having obtained this object of desire,

Their lustful minds are not released;

They regard this as happiness,

And accordingly deem it most exquisite.

When, again, they hear a sound,

The object desired is sure to prevail;

Having heard it, their joy increases,

And there is no doubt that the wish is fulfilled.

Having obtained this sound,

Their lustful minds are not released;

They regard this as happiness,

And accordingly deem it most exquisite.

When, again, they smell an odor,

The object desired is sure to prevail;

Having smelled it, their joy increases,

And there is no doubt that the wish is fulfilled.

Having obtained this sound,

Their lustful minds are not released;

They regard this as happiness,

And accordingly deem it most exquisite.

When, again, they taste a flavor,

The object desired is sure to prevail;

Having obtained it, their joy increases,

And there is no doubt that the wish is fulfilled.

Having obtained this flavor,

Their lustful minds are not released;

They regard this as happiness,

And accordingly deem it most exquisite.

When they experience bodily contact,

The object desired is sure to prevail;

Having obtained it, their joy increases,

And there is no uncertainty that the wish is fulfilled.

Having obtained this tangible object,

Their lustful minds are not released;

They regard this as happiness,

And accordingly deem it most exquisite.

“Therefore, Great King, if one says that forms are exquisite, one should discuss the matter impartially. Why is this so? There is gratification in forms. If forms offered no gratification, sentient beings would never become attached to them. Because they offer gratification, forms are the most exquisite among the five sensual pleasures.

“Yet forms also have drawbacks. If forms had no drawbacks, sentient beings would not become disenchanted with them. Because they have drawbacks, sentient beings become disenchanted.

“Yet there is also an escape from forms. If there were no escape from forms, sentient beings could not escape the ocean of birth and death. Because there is an escape, sentient beings can reach the fearless city of nirvana. Among the five sensual pleasures, forms are the most exquisite.

“Yet, Great King, if one says that sounds are exquisite, one should discuss the matter impartially. Why is this so? There is gratification in sounds. If sounds offered no gratification, sentient beings would never become attached to them. Because they offer gratification, sounds are the most exquisite among the five sensual pleasures.

“Yet sounds have drawbacks. If sounds had no drawbacks, sentient beings would not become disenchanted with them. Because they have drawbacks, sentient beings become disenchanted.

“Yet there is an escape from sounds. If there were no escape from sounds, these sentient beings could not escape the ocean of birth and death. Because there is an escape, sentient beings can reach the fearless city of nirvana. Among the five sensual pleasures, sounds are the most exquisite.

“Great King, you should know that if one says that odors are exquisite, one should discuss the matter impartially. Why is this so? There is gratification in odors. If odors offered no gratification, sentient beings would never become attached to them. Because they offer gratification, odors are the most exquisite among the five sensual pleasures.

“Yet odors have drawbacks. If odors had no drawbacks, sentient beings would not become disenchanted with them. Because they have drawbacks, sentient beings become disenchanted.

“Yet there is an escape from odors. If there were no escape from odors, these sentient beings could not escape the ocean of birth and death. Because there is an escape, sentient beings can reach the fearless city of nirvana. Among the five sensual pleasures, odors are the most exquisite.

“Furthermore, Great King, if one says that flavors are exquisite, one should discuss the matter impartially. Why is this so? There is gratification in flavors. If flavors offered no gratification, sentient beings would never become attached to them. Because they offer gratification, flavors are the most exquisite among the five sensual pleasures.

“Yet flavors have drawbacks. If flavors had no drawbacks, sentient beings would not become disenchanted with them. Because they have drawbacks, sentient beings become disenchanted.

“Yet there is an escape from flavors. If there were no escape from flavors, these sentient beings could not escape the ocean of birth and death. Because there is an escape, sentient beings can reach the fearless city of nirvana. Among the five sensual pleasures, flavors are the most exquisite.

“Furthermore, Great King, you should know that if tangible objects offered no gratification, sentient beings would never become attached to them. Because they offer gratification, tangible objects are the most exquisite among the five sensual pleasures.

“Yet tangible objects have drawbacks. If tangible objects had no drawbacks, sentient beings would not become disenchanted with them. Because they have drawbacks, sentient beings become disenchanted.”

But tactile contact has the nature of escape. If tactile contact did not have the nature of escape, these beings could not escape the ocean of birth and death. Because it has the nature of escape, beings can reach the fearless city of nirvana. Among the five sensual pleasures, tactile contact is the most exquisite.

Therefore, Great King, wherever there is delight, the mind becomes attached. Thus, Great King, you should understand this.

At that time, after the five kings heard the Buddha's teaching, they rejoiced and respectfully put it into practice.

2. Thus have I heard:

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

At that time, in the city of Sravasti there was a wealthy householder named Moonlight. He possessed immense riches: elephants, horses, and the seven treasures were all abundant, while his gold, silver, pearls, and jewels were beyond reckoning. Yet Householder Moonlight had no children. Because he was childless, the householder went to supplicate the devas and spirits. He prayed to the sun and moon, the celestial spirits, the earth spirits, the Noble Mother of Children, the Four Heavenly Kings, the twenty-eight great spirit ministers and spirit kings, Sakra and Brahma, the mountain spirits, tree spirits, spirits of the five paths, trees, plants, and medicinal herbs. There was nowhere he did not make supplication; to all of them he devoted himself, hoping they would grant him a son.

After several days, Householder Moonlight's wife became pregnant and told the householder:

—I have conceived a child.

Upon hearing this, the householder was so delighted that he could hardly contain himself. He immediately provided his wife with a fine bed and seats, gave her delicious and sweet foods to eat, and dressed her in beautiful garments. After eight or nine months, she gave birth to a son whose features were upright and handsome, rare in the world, and whose complexion resembled peach blossoms. At that moment, the infant held a priceless mani jewel in each hand and immediately spoke this verse:

If this household has money,

Treasures, and food,

I now wish to give them away,

So that the poor may lack nothing.

If there are no possessions here,

No wealth or food,

I now have priceless jewels,

Which I shall always use to give to others.

When his parents and the members of the household heard him say this, they all fled, crying, “How could such a demon-spirit have been born?” Only his parents, out of compassion for their child, did not scatter and flee. His mother then turned toward her son and spoke this verse:

Are you a deva or gandharva?

A demon-spirit or raksasa?

Who are you? What is your name and lineage?

I now wish to know!

The infant immediately replied to his mother in verse:

I am neither deva nor gandharva,

Neither demon-spirit nor raksasa;

I have now been born of my parents

And am human—do not doubt it.

Upon hearing these words, his mother was so delighted that she could hardly contain herself, and she told Householder Moonlight what had happened. The householder then thought, “What are the causes and conditions behind this? I should now tell the Nirgrantha teacher about it.” He then carried the infant to the Nirgrantha teacher, bowed, and sat to one side. Householder Moonlight related the entire matter to the Nirgrantha teacher. After hearing it, the Nirgrantha teacher said:

—This infant is a person of meager merit and will bring no benefit to you. You should kill him. If you do not kill him, your household will decline and everyone in it will die.

At that time, Householder Moonlight thought, “Until now, I have had no children. For this reason, I prayed everywhere to heaven and earth, and only after many years was this child born. I cannot now kill him. I should instead consult other sramanas and brahmins to resolve my doubts.”

At that time, it had not been long since the Tathagata attained Buddhahood, and everyone called him the Great Sramana. Householder Moonlight then thought, “I can relate this matter fully to the Great Sramana.”

The householder then rose from his seat and carried the infant toward the Blessed One. Midway there, he thought again, “There are elder brahmins who are advanced in years, venerable, intelligent, and wise, and honored by everyone, yet even they neither know nor see the truth of this matter. How much less could this Sramana Gautama, who is young and has not studied the Way for long, know about it? I fear he will be unable to resolve my doubt. I should turn back midway and return home.”

At that time, a celestial spirit who had formerly been an old acquaintance of the householder knew the thought in his mind and spoke to him from the sky:

—Householder, you should know this! Proceed a little farther and you will surely obtain benefit and great reward, and you will also reach the place of the deathless. The appearance of the Tathagata in the world is exceedingly difficult to encounter. Only at the proper time does the Tathagata send down the rain of the deathless.

Furthermore, Householder, there are four things that, although small, should never be treated lightly. What are the four? A king, though young, must never be treated lightly; a fire, though small, must never be treated lightly; a naga, though small, must never be treated lightly; and a practitioner of the Way, though young, must never be treated lightly. Householder, these are the four things that truly must never be treated lightly.

The celestial spirit then spoke this verse:

Though a king may still be young,

By his law he can put others to death;

Though a small fire is not yet fierce,

It can burn mountains, grass, and trees.

Though a divine naga may appear small,

It sends down rain when the time is right;

Though a student of the Way may be youthful,

The people he delivers are beyond measure.

Householder Moonlight's mind opened, and he was so delighted that he could hardly contain himself. He immediately continued onward. When he reached the Blessed One, the householder bowed and sat to one side, then fully related the causes and circumstances to the Blessed One.

The Blessed One told the householder:

—This infant now possesses immense merit. When he grows up, he will lead five hundred followers to me, leave the household life to study the Way, and attain arhatship. Among my sravakas, he will be foremost in merit and virtue, with none his equal.

Upon hearing this, the householder was so delighted that he could hardly contain himself, and he said to the Blessed One:

—It is exactly as the Blessed One has taught, and not as the Nirgrantha said.

Householder Moonlight again said to the Blessed One:

—I humbly pray that the Blessed One and the Sangha of bhiksus will show compassion to this infant and accept my invitation!

The Blessed One silently accepted the invitation. Seeing that the Buddha had silently accepted, the householder rose from his seat, bowed, and withdrew. He returned home and prepared various delicious and sweet foods and drinks, and laid out fine sitting mats. Early the next morning, he personally went to the Buddha and said:

—The time has come. I respectfully pray that you will honor us with your presence.

Knowing that the time had come, the Blessed One led the bhiksus, surrounded before and behind, into the city of Sravasti. They arrived at the householder's home and took their seats. When the householder saw that the Buddha and the Sangha of bhiksus were seated at ease, he presented the various foods and drinks, serving them with his own hands, joyful and composed. When he saw that they had finished eating, put away their bowls, and washed their hands, he brought a small seat, sat before the Tathagata, and wished to hear the Buddha expound the sublime Dharma. Householder Moonlight said to the Blessed One:

—I now give all my fields, gardens, and houses to this child. I humbly pray that the Blessed One will give him a name.

The Blessed One said:

—When this infant was first born, everyone fled, saying that he was the demon Sivala. He shall therefore now be named Sivala.

The Blessed One then gradually expounded the sublime teaching to the householder and his wife. He taught the discourse on giving, the discourse on moral discipline, and the discourse on rebirth in the heavens; that sensual desire should be perceived as impure, that the outflows are a great affliction, and that renunciation is excellent.

The Blessed One saw that the minds of the householder and his wife had opened and that they no longer harbored doubts. He then fully expounded to the householder the Dharma that all Buddhas, the Blessed Ones, always teach: suffering, its origin, its cessation, and the path, causing them to give rise to a joyful mind. While still seated there, the householder and his wife were cleansed of all defilements and attained the pure Dharma-eye, just as a new white cloth readily takes dye.

In the same way, while still seated there, the householder and his wife attained the pure Dharma-eye. They had seen the Dharma and discerned the Dharma; their hesitation was ended, they no longer had doubts, and they attained fearlessness. Having understood the profound Dharma of the Tathagata, they immediately undertook the five precepts.

The Blessed One then spoke this verse:

Among objects of worship, fire is foremost;

Among treatises, recitation is foremost;

The king is honored by the people;

The ocean is the source of all streams;

The moon shines brighter than the stars;

The sun is brightest of all;

Throughout the eight directions, above and below,

Among all things that are born,

If one wishes to seek a person of merit,

The Perfectly Awakened One is supreme.

After the Blessed One had spoken this verse, he rose from his seat and departed.

At that time, the elder found five hundred youths to attend upon Sivali. When Sivali reached the age of twenty, he said to his parents:

– I humbly ask my parents to permit me to leave the household life and train in the Way.

His parents immediately consented. Why was this? Because the Blessed One had previously given this prediction: “He will bring five hundred youths to the Blessed One and seek to become a sramana.”

Then Sivali and the five hundred men bowed to their parents and departed. They went to the Blessed One, bowed, and stood to one side. Sivali said to the Blessed One:

– I humbly ask the Blessed One to accept me into the Way.

The Blessed One immediately consented and allowed him to become a sramana. Within only a few days, he attained arhatship; his six superknowledges were unobstructed, and he fully possessed the eight liberations. The five hundred youths then came forward and said to the Blessed One:

– We humbly ask the Blessed One to allow us to become sramanas.

The Blessed One gave his consent in silence. Within only a few days after leaving the household life, they all attained arhatship.

Venerable Sivali returned to his native village in the kingdom of Sravasti. Everyone revered him and offered the four requisites: robes, food and drink, beds and seats, and medicines for illness. Venerable Sivali then thought: “Staying here in my own village is truly troublesome and noisy. I should travel among the people to teach and transform them.”

When it was time, Venerable Sivali donned his robe, took up his bowl, and entered the city of Sravasti to seek alms. After receiving alms, he returned to his dwelling, put away his sitting mat, donned his robe, took up his bowl, and departed from Jetavana Monastery. Surrounded before and behind by five hundred bhiksus, he traveled among the people to teach and transform them. Wherever they went, they received offerings and were supplied with robes, food and drink, beds and seats, and medicines for illness. Devas also announced to the villages:

– Venerable Sivali, who has attained arhatship and is foremost in merit, is now traveling among the people with five hundred bhiksus to teach and transform them. Worthy ones, you should go and make offerings. If you do not do so now, later regret will be of no avail.

Venerable Sivali then thought:

– I have truly grown weary of these offerings. Where can I go so that people will not know where I am?

He then entered deep into the mountains. Yet the devas again announced to each person in the villages:

– Venerable Sivali is now in this mountain. Go and make offerings. If you do not do so now, later regret will be of no avail.

After the people heard the devas’ words, they carried food and drink upon their heads to Venerable Sivali and said:

– We humbly ask you to remain here for our sake.

Venerable Sivali gradually traveled among the people, teaching and transforming them, until he reached the Kalandaka Bamboo Grove in the city of Rajagrha together with five hundred great bhiksus. There too they received offerings of robes, food and drink, beds and seats, and medicines. Venerable Sivali again thought: “Where should I go to spend the rains retreat so that people will not know where I am?” He then thought: “I should spend the rains retreat east of Mount Grdhrakuta and west of Mount Universal Radiance.”

He led the five hundred bhiksus to that mountain to spend the rains retreat. Sakra, Lord of the Devas, knew the thought in Sivali’s mind and conjured within the mountain a monastery, orchards, and every kind of tree, all complete. Bathing pools surrounded it. Sakra also conjured five hundred lofty pavilions and five hundred rope beds, and offered them food made from heavenly ambrosia.

Venerable Sivali then thought: “I have now completed the rains retreat. It has been far too long since I saw the Tathagata; I should now go and attend upon the Blessed One.”

The Venerable then set out for the city of Sravasti with the five hundred bhiksus. At that time, the weather was scorching hot, and the bhiksus’ bodies were drenched and soiled with sweat. Venerable Sivali thought: “Today the bhiksus’ bodies are afflicted by the heat. How wonderful it would be if a small cloud appeared in the sky and a light rain fell, and if we then came upon a small bathing pool and drinking water.”

As soon as the Venerable had this thought, a great cloud appeared in the sky and a light rain fell. A bathing pool also appeared, and four nonhuman beings, dispatched by King Vaisravana, came carrying sweet, refreshing water and said:

– We humbly ask the Venerable to accept this sweet water and give it to the Sangha of bhiksus.

The Venerable accepted the water and drank it together with the Sangha of bhiksus. Venerable Sivali then thought: “Now I should stay here.”

Sakra, Lord of the Devas, knew the thought in Venerable Sivali’s mind and conjured five hundred rooms beside the road, fully furnished with beds. The devas then presented food and drink. After Venerable Sivali had eaten, he rose from his seat and departed.

At that time, Venerable Sivali’s uncle lived in the city of Sravasti. He was exceedingly wealthy and lacked nothing, yet he was miserly and refused to give. He had no faith in the Buddha, Dharma, or Sangha and performed no meritorious deeds. His relatives said to him:

– Elder, what use is this wealth if you do not create provisions for your future life?

After hearing these words, the elder gave one hundred thousand measures of gold in a single day to non-Buddhist brahmins, without turning toward the Three Jewels. Venerable Sivali heard that his uncle had given one hundred thousand measures of gold to followers of heterodox teachings but had made no offering to the Three Jewels. Venerable Sivali then went to the Blessed One at Jetavana Monastery, bowed, and sat to one side. The Blessed One taught the sublime Dharma to Sivali. After Venerable Sivali had heard the Tathagata teach the Dharma, he rose from his seat, bowed to the Blessed One, circumambulated him three times to the right, and withdrew.

That very day, Venerable Sivali donned his robe, took up his bowl, and entered the city of Sravasti to seek alms. Going from place to place, he eventually reached his uncle’s house. Upon arriving, he stood silently outside the gate. When the elder saw Sivali standing outside the gate seeking alms, he said:

– Why did you not come yesterday? I gave away one hundred thousand measures of gold. Now I can give you a piece of cloth.

Venerable Sivali replied:

– I have no use for cloth now. Today I have come to seek almsfood.

The elder replied:

– Yesterday I gave away one hundred thousand measures of gold. I cannot give anything more.

Wishing to guide the elder to liberation, Venerable Sivali rose into the air. His body emitted fire, and he sat, lay down, and walked in meditation at will. After seeing these miraculous transformations, the elder said:

– Come back down and sit here! I will now give you an offering.

Venerable Sivali relinquished his supernormal powers, descended, and sat down. The elder gave Venerable Sivali extremely poor, coarse, and inferior food. Venerable Sivali had been born and raised in a noble and wealthy family and had always eaten and drunk as he pleased, but for the elder’s sake, he accepted and ate this food. After Venerable Sivali had finished eating, he returned to his dwelling. That night, a deva in the sky said to the elder:

A wholesome gift, a very great gift,

Was that given to Sivali,

Free from desire and liberated,

With craving severed and doubt no more.

At midnight and again at dawn, the deva spoke this verse:

A wholesome gift, the greatest gift,

Was that given to Sivali,

Free from desire and liberated,

With craving severed and doubt no more.

After hearing the deva speak, the elder thought: “Yesterday I gave one hundred thousand measures of gold to non-Buddhists, yet there was no such response. Today I gave Sivali inferior food, and it brought about such a response. When day breaks, I shall personally give one hundred thousand measures of gold to Sivali.”

That very day, the elder took stock of his household and found that he had the full one hundred thousand measures of gold. He brought it to Sivali, bowed, and stood to one side. The elder presented the one hundred thousand measures of gold to Sivali and said:

– I humbly ask you to accept these one hundred thousand measures of gold.

Venerable Sivali replied:

– May the elder attain the inexhaustible Dharma and naturally enjoy long life. However, the Blessed One does not permit bhiksus to accept one hundred thousand measures of gold.

The elder then went to the Blessed One. Upon arriving, he bowed and sat to one side. The elder said to the Blessed One:

“May the Blessed One permit Venerable Sivala to accept one hundred thousand measures of gold, so that I may gain merit.”

The Blessed One told a bhikkhu:

“Go to the bhikkhu Sivala and tell him that I summon him.”

The bhikkhu replied:

“Yes, Blessed One!”

Obeying the Buddha’s instruction, that bhikkhu went to Sivala and conveyed the Blessed One’s words to him. When Venerable Sivala heard the bhikkhu’s message, he immediately went to the Blessed One, bowed, and sat to one side. The Blessed One told Sivala:

“You may now accept the elder’s one hundred thousand measures of gold, enabling him to gain merit. Because of karmic conditions from a former life, you should receive this blessed recompense.”

Venerable Sivala replied:

“Yes, Blessed One!”

Venerable Sivala then immediately spoke this verse:

Giving robes and other things,

Those who seek this merit

Will reach the heavens and the human realm,

Delighting freely in the five sensual pleasures.

From heaven they come among humankind,

Passing through without hardship or doubt,

To unconditioned nirvana,

The blissful abode of all Buddhas.

Giving is not difficult

For those who seek this merit;

They should arouse loving-kindness and wisdom,

Creating merit without weariness or indolence.

Venerable Sivala told the elder:

“Take these one hundred thousand measures of gold and place them in my room.”

The elder obeyed his instruction, placed the one hundred thousand measures of gold in Venerable Sivala’s room, and then withdrew.

Venerable Sivala told the bhikkhus:

“Whoever lacks anything should come here and take it. If you need robes, food and drink, bedding, or medicines, come and take them; do not seek them elsewhere. Pass this message on to one another.”

Many bhikkhus then said to the Blessed One:

“What merit did this Sivala create in the past that he was born into an elder’s household, incomparably handsome, with a complexion like peach blossoms? What merit did he create that two handfuls of pearls emerged with him from his mother’s womb? What merit did he create that he brought five hundred people to the Blessed One to leave the household life and train in the Path, encountering the Tathagata’s appearance in the world? What merit did he create that wherever he goes, food and clothing arise naturally and are never lacking? No other bhikkhu can equal him.”

The Blessed One told the bhikkhus:

“In the distant past, ninety-one kalpas ago, a Buddha named Vipasyin appeared in the world: the Tathagata, Worthy One, Perfectly and Fully Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Those to Be Tamed, Teacher of Devas and Humans, Buddha, Blessed One. He traveled through the country of Bandhuma with a community of six hundred and eighty thousand, fully supplied with the four requisites: robes, food and drink, bedding, and medicines. At that time, there was in that country a brahmin named Yajnadatta, who possessed immense wealth—gold, silver, precious jewels, mother-of-pearl, agate, pearls, and amber beyond reckoning.

“At that time, Yajnadatta left the country and went to the Tathagata Vipasyin. Upon arriving, they exchanged greetings, and he sat to one side. The Tathagata Vipasyin gradually taught him the Dharma, causing him to arouse a joyful mind. Yajnadatta then said to the Buddha Vipasyin:

“‘May you accept my invitation. I wish to offer a meal to the Buddha and the Sangha of bhikkhus.’

“The Tathagata silently accepted the invitation. Seeing that the Blessed One had silently accepted, the brahmin Yajnadatta rose from his seat, circumambulated the Buddha three times, and departed. After returning home, he prepared delicious foods and beverages. At midnight, Yajnadatta thought, ‘I have now finished preparing all the food and drink, but clarified butter and curds are still lacking. Early tomorrow morning, I will go to the city gate, and if anyone is selling clarified butter and curds, I will buy all of them.’

“Early in the morning, Yajnadatta arranged fine seats and then went to the city gate in search of clarified butter and curds. Just then, a cowherd named Sivala arrived carrying clarified butter and curds that he intended to use as a sacrificial offering. The brahmin Yajnadatta said to the cowherd:

“‘Sell me your clarified butter and curds. I will buy all of them at a high price.’

“Sivala said:

“‘I intend to use them for a sacrifice today.’

“The brahmin said:

“‘What do you seek by sacrificing to the devas today? If you sell them to me, I will pay you their full value.’

“The cowherd asked:

“‘Brahmin, what will you use the clarified butter and curds for today?’

“The brahmin replied:

“‘Today I have invited the Tathagata Vipasyin and the Sangha of bhikkhus. All the food and drink have been fully prepared; only clarified butter and curds are lacking.’

“Sivala asked the brahmin:

“‘What is the appearance of the Tathagata Vipasyin?’

“The brahmin replied:

“‘None can equal the Tathagata. His moral discipline is pure, and none can equal his wisdom, concentration, or samadhi. No one in heaven or among humankind can equal him.’

“The brahmin Yajnadatta praised the Tathagata’s virtues. When Sivala heard this, his mind opened. Sivala then told the brahmin:

“‘Today I will personally bring these clarified butter and curds as an offering to the Tathagata. What need is there to sacrifice them to the devas?’

“The brahmin Yajnadatta brought the cowherd back to his home and then went to inform the Buddha:

“‘The time has come; now is the proper time. May the Tathagata deign to come.’

“Knowing that the time had come, the Tathagata donned his robe, took up his bowl, and, surrounded before and behind by the bhikkhus, went to the home of the brahmin Yajnadatta. Each sat down in due order.

“When the cowherd saw the Tathagata, whose countenance was rarely seen in the world, whose faculties were serene, and whose body was adorned with the thirty-two excellent marks and eighty characteristics, he seemed like the sun and moon, or like Mount Sumeru, king of mountains, rising above all other peaks, its radiance shining afar and permeating every place. Having seen him, the cowherd rejoiced, approached the Blessed One, and said:

“‘If the Tathagata’s virtues are truly as the brahmin has described, may this one jar of clarified butter and curds suffice for the entire Sangha.’

“Sivala said to the Blessed One:

“‘Please accept these clarified butter and curds.’

“The Tathagata extended his bowl and accepted them, and they were also served to the Sangha of bhikkhus, yet clarified butter and curds still remained. The cowherd said to the Blessed One:

“‘There are still clarified butter and curds remaining.’

“The Tathagata said:

“‘Now offer these clarified butter and curds once again to the Buddha and the Sangha of bhikkhus.’

“The cowherd said:

“‘Yes, Blessed One!’

“The cowherd then distributed the clarified butter and curds a second time, but some still remained.

“The cowherd again said to the Buddha:

“‘There are still clarified butter and curds remaining.’

“The Blessed One told him:

“‘Now distribute these clarified butter and curds among the community of bhikkhunis, the male lay followers, and the female lay followers, so that they may be fully satisfied.’

“Yet clarified butter and curds still remained. The Buddha told the cowherd:

“‘Now give these clarified butter and curds to the donor who is the master of the household.’

“‘Yes, Blessed One.’

“The cowherd then gave them to the donor who was the master of the household, yet clarified butter and curds still remained. He next gave them to the poor and to beggars, but they still remained. The cowherd then went to the Buddha and said:

“‘There are still clarified butter and curds remaining.’

“The Buddha said:

“‘Now pour these clarified butter and curds upon clean ground or cast them into water. Why is this? I see no one among devas or humans who can digest these clarified butter and curds, except the Tathagata.’

“The cowherd obeyed the Buddha’s instruction and cast the clarified butter and curds into the water. At once, a brilliant flame blazed up from the water to a height of several tens of fathoms. When the cowherd saw this extraordinary transformation, he praised it as unprecedented. He then returned to the Blessed One, bowed, joined his palms, and stood there making this vow:

“‘Today I have given these clarified butter and curds to the fourfold assembly. If I gain merit thereby, then through this merit may I never fall into any of the eight difficult circumstances or be born into an impoverished household. Whenever I am born, may my six faculties be complete and my countenance handsome. May I also not remain in the household life, and in a future age may I encounter such a noble and venerable being again.’

“Bhikkhus, you should know that thirty-one kalpas ago, another Buddha named Sikhin Tathagata appeared in the world. At that time, the Tathagata Sikhin traveled and taught throughout the realm of Aruna together with a great assembly of one hundred thousand bhikkhus.”

At that time, when it was time to robe himself, the Tathagata Śikhin took his bowl and entered the city to seek alms. In the city was a great merchant named Sudhana. From afar he saw the Tathagata Śikhin, whose faculties were serene, whose countenance was upright and handsome, whose body was adorned with the thirty-two excellent marks and eighty characteristics of beauty, and whose face was like the sun and moon. Having seen him, the merchant’s heart rejoiced. He approached the Blessed One, bowed down, and sat to one side. The merchant scattered fine precious jewels over the Tathagata. At that very moment, he made this vow in his heart:

– Through this merit, wherever I may be born, may I possess abundant wealth and lack nothing. May my hands never be empty or wanting, and may they not be empty even while I am in my mother’s womb.

During that kalpa, there was also the Tathagata Viśvabhū, the Worthy One, the Fully and Perfectly Enlightened One, perfect in wisdom and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Guide of Those to Be Tamed, the Teacher of Devas and Humans, the Buddha, the Blessed One. At that time, there was a wealthy householder named Sujāta, who possessed abundant riches. He invited the Tathagata Viśvabhū, the Worthy One, the Fully and Perfectly Enlightened One, together with the Sangha of bhikkhus. That householder had few servants. He therefore personally arranged the various delicious foods and beverages for the Tathagata’s meal and made this vow:

– Through this merit, wherever I may later be born, may I always encounter the Three Jewels without fail. May I always have many servants, and in a future life may I encounter the Blessed One just as I have today.

Now, during this present Auspicious Kalpa, a Buddha named Krakucchanda Tathagata, the Worthy One, the Fully and Perfectly Enlightened One, appeared in the world. At that time, there was a householder named Abundant Wealth. He invited the Tathagata Krakucchanda, together with the Sangha of bhikkhus, to receive meals for seven days. He offered robes, food and drink, beds and seats, and medicines, and made this vow: “Wherever I am born, may I always possess abundant wealth and never be born into an impoverished family. May I always receive the four requisites, and may the four assemblies, kings, and people all honor and revere me upon seeing me. May devas, nāgas, spirits, humans, and nonhumans all welcome and attend upon me when they see me.”

Bhikkhus, you should know this! Was the brahmin Yajñadatta at that time someone else? Do not regard it so! Why is that? He is now none other than the householder Moonlight. The cowherd named Śivāla, who offered clarified butter and curds to the Buddha, is now the bhikkhu Śivāla. Was the merchant Sudhana someone else? Do not regard it so! He is now none other than the bhikkhu Śivāla. Was the householder Sujāta at that time someone else? Do not regard it so! He is now none other than the bhikkhu Śivāla. Was the householder Abundant Wealth at that time someone else? Do not regard it so! He is now none other than the bhikkhu Śivāla.

Bhikkhus, you should know this! The bhikkhu Śivāla made this vow: “Wherever I am born, may I always be incomparably handsome and always be born into a wealthy and noble family. In a future life, may I encounter the Blessed One. If he teaches the Dharma for me, may I attain liberation and leave the household life to become a śramaṇa.” Through this merit, the bhikkhu Śivāla has now been born into a wealthy and noble family and is incomparably handsome. Having now encountered me, he immediately attained arhatship. Yet, bhikkhus, you should know that he also scattered precious jewels over the Tathagata. Through this merit, he emerged from his mother’s womb holding two jewels whose value equaled that of the entire continent of Jambudvīpa. On the very day he was born, he was able to speak.

He also invited the Tathagata Krakucchanda and wished to have many attendants. Now he has come to me with five hundred followers, gone forth to train in the path, and attained arhatship.

Moreover, for seven days he made offerings to the Tathagata Krakucchanda, seeking to receive the four requisites. Today he lacks neither robes, food and drink, bedding, nor medicines. Through this merit, the other bhikkhus cannot equal him. Śakra, Lord of the Devas, personally comes to offer him whatever necessities he requires. Devas also spread word throughout the villages so that the four assemblies may know of Śivāla. Such is the meaning of this matter. Among my disciples, the foremost in meritorious blessings is the bhikkhu Śivāla.

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

3. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

– There are five kinds of valiant men capable of fighting who appear in the world. What are the five?

Here, there is a man who puts on armor, takes up a weapon, and enters battle. Upon seeing dust rising in the distance, he immediately becomes afraid. This is the first kind of warrior.

Furthermore, the second kind of warrior puts on armor, takes up a weapon, and prepares to enter battle. He is not afraid upon seeing the dust, but when he sees the banners, fear arises in his heart and he is unable to advance and fight. This is the second kind.

Furthermore, the third kind of warrior puts on armor, takes up a weapon, and prepares to enter battle. He is not afraid upon seeing either the dust or the banners, but when he sees the bows and arrows, he becomes afraid and cannot fight. This is the third kind.

Furthermore, the fourth kind of warrior puts on armor, takes up a weapon, and enters battle. He is not afraid upon seeing the dust, the banners, or the bows and arrows, but upon entering the battle, he is captured or killed by others. This is the fourth kind.

Furthermore, the fifth kind of warrior puts on armor, takes up a weapon, and prepares to enter battle. Whether he sees the dust, the banners, or the bows and arrows, or is captured by others, even unto death he remains unafraid. He can rout the enemy forces both within and without and rule over the people. This is the fifth kind.

Thus, bhikkhus, there are these five kinds of people in the world.

Now, among the assembly of bhikkhus, there are also five such kinds of people who appear in the world. What are the five?

There may be a bhikkhu who travels through a village inhabited by people. He hears that in the village there is a woman of incomparable beauty whose face is the color of peach blossoms. Having heard this, when it is time, he robes himself, takes up his bowl, and enters the village to seek alms. When he encounters this woman of incomparable beauty, sensual thoughts arise in him, whereupon he casts aside his three robes, renounces the Buddha’s precepts, and becomes a householder. Just as that warrior became afraid upon seeing the dust, so too is this bhikkhu.

Furthermore, there is a bhikkhu who hears that in a village there is a woman of incomparable beauty. When it is time, he robes himself, takes up his bowl, and enters the village to seek alms. If he encounters the woman, no sensual desire arises in him. But if he jokes and converses with her, then because of that joking, he casts aside his Dharma robes and returns to the household life. Just as the second warrior was not afraid upon seeing the dust but became fearful upon seeing the banners, so too is this bhikkhu.

Furthermore, there is a bhikkhu who hears that in a village there is a woman whose handsome countenance is rarely found in the world and is like the color of peach blossoms. When it is time, he robes himself, takes up his bowl, and enters the village to seek alms. If he sees the woman, no sensual thoughts arise in him, and even if he converses with her, no sensual desire arises in his mind. But if he takes her hand, touches her, or grapples and pulls together with her, sensual thoughts arise in him. He then casts aside his three Dharma robes, returns to the household life, and engages in household occupations. He is like the third warrior, who upon entering battle was not afraid when he saw the dust or the banners, but became fearful when he saw the bows and arrows.

Furthermore, there is a bhikkhu who hears that in a village there is a woman whose handsome countenance is rarely found in the world. When it is time, he robes himself, takes up his bowl, and enters the village to seek alms. If he sees the woman, no sensual thoughts arise in him, and even if he converses with her, no sensual thoughts arise. If he grapples and pulls together with her, sensual thoughts then arise in him, yet he does not cast aside his Dharma robes to engage in household occupations. He is like the fourth warrior, who upon entering battle is captured by others or deprived of his life and cannot escape.

Furthermore, there was a bhikkhu dwelling in a village who heard that there was a young woman in the village. When the time came, he donned his robe, took up his bowl, and entered the village for alms. If he saw the young woman, no thought of desire arose in him.

Even if he spoke and laughed with her, no thought of desire arose; even if they grasped and pulled at one another, no thought of desire arose. The bhikkhu then contemplated the thirty-six foul and impure things within this body: “Who is attached to this? From what does desire arise?

Where does this desire abide? Does it come from the head? Does it issue from the body?

When these things are contemplated, ultimately there is nothing there at all. From head to foot it is likewise. The things belonging to the five internal organs are without conception and have nowhere to go.” He contemplated its cause but did not know whence it came.

He then thought: “I see that this desire arises from causes and conditions.”

After contemplating in this way, that bhikkhu’s mind was liberated through the exhaustion of the taint of sensual desire; his mind was liberated from the taint of existence and from the taint of ignorance, and he immediately attained the knowledge of liberation. He knew in accordance with reality: “Birth and death have ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.” Like that fifth warrior, he did not fear calamity at the hands of the enemy’s army and could roam freely. Therefore, I now say that this person has relinquished sensual desire, entered the state of fearlessness, and reached the city of nirvana.

Thus, bhikkhus, there are five kinds of people who appear in the world.

The Blessed One then spoke this verse:

Desire, I know your root:

The mind gives birth to you through thought.

When I give rise to no such thought,

You can no longer come to be.

Thus, bhikkhus, contemplate foulness and evil; sexual conduct is an impure practice. Cast off sensual desire! Thus, bhikkhus, you should train yourselves in this way.

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

4. Thus have I heard:

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

At that time the Blessed One addressed the bhikkhus:

“There are five kinds of warriors who appear in the world. What are the five? There may be a person who puts on armor, takes up a weapon, and enters the battle. Upon seeing the windblown dust, he becomes afraid and does not dare enter that great battle. This is the first kind of person.

“Furthermore, the second kind of warrior puts on armor, takes up a weapon, and enters the battle. He is not afraid when he sees the windblown dust, but when he hears the beating of drums, he becomes terrified. This is the second kind of person.

“Furthermore, the third kind of warrior puts on armor, takes up a weapon, and enters the army for battle. He does not become afraid when he sees the windblown dust, nor is he frightened when he hears the drums and horns. But upon seeing the banners and standards, he becomes afraid and is unable to fight. This is the third kind of person.

“Furthermore, the fourth warrior puts on armor, takes up a weapon, and enters the army for battle. He does not become afraid when he sees the windblown dust; he is not frightened when he hears the drums and horns; and he is not terrified when he sees the banners and standards. Nevertheless, he may be captured and killed by others. This is the fourth kind of person.

“Furthermore, fifth, there is a person who puts on armor, takes up a weapon, and enters the battle to fight. He can endure without fearing hardship, defeat the enemy’s army, and expand the frontiers. This is the fifth kind of person who appears in the world.

“Bhikkhus, you should know that there are likewise five kinds of bhikkhus who appear in the world. What are the five?

“There may be a bhikkhu dwelling in a village. He hears that there is a woman of peerless beauty, with a complexion like peach blossoms. When the time comes, that bhikkhu dons his robe, takes up his bowl, and enters the village for alms, without guarding his faculties or protecting his body, speech, and mind in accordance with the Dharma. If he sees the woman, a lustful intention immediately arises in him; he then abandons the precepts and adopts the ways of a householder. He is like the first person, who upon hearing of the windblown dust rising is unable to fight and becomes afraid. It is with reference to this that I speak of this person.

“Furthermore, there is a bhikkhu dwelling in a village. He hears that in the village there is a woman of peerless beauty, with a face like peach blossoms, and he immediately abandons the precepts and takes up the ways of a householder. He is like the second warrior, who merely upon hearing the drums and horns is unable to fight. So it is with this person.

“Furthermore, there is a bhikkhu dwelling in a village who hears that there is a woman in that village. After hearing this, a lustful intention immediately arises in him. If he sees the woman, no thought of desire arises; but when he jokes and plays with her, he abandons the precepts there and adopts the ways of a householder. He is like the third person, who upon seeing the banners and standards from afar becomes afraid and is unable to fight. It is with reference to this that I speak of this person. This is the third kind of warrior.

“Furthermore, there is a bhikkhu dwelling in a village. That bhikkhu hears that there is a woman in the village. Having heard this, when the time comes he dons his robe, takes up his bowl, and enters the village for alms without guarding his body, speech, and mind. When he sees the woman of peerless beauty, a lustful intention immediately arises in him. Whether he tugs at her or takes her hand, he then abandons the precepts and returns to the life of a householder. He is like the fourth warrior, who is captured in the midst of the great army and loses his life. Therefore, I now speak of this person.

“Furthermore, there is a bhikkhu who hears that in the village there is a woman whose beauty is rarely seen in the world. Although he hears this, no thought of desire arises in him. When the time comes, that bhikkhu dons his robe, takes up his bowl, and enters the village for alms, guarding his body, speech, and mind. Although he sees the woman, no thought of desire or improper reflection arises. Even if he converses with her, no thought of desire or improper reflection arises. But if he and the woman tug at one another and hold hands, a thought of desire immediately arises in him, and his body, speech, and mind become inflamed. Once his lustful intention has become inflamed, he returns to the park, goes to the elder bhikkhus, and tells them what has happened:

“‘Worthy Ones, you should know that my lustful intention is now blazing and I cannot restrain myself. I beseech you to teach me the Dharma so that I may escape the impure defilement of desire.’

“The elder bhikkhu then said:

“‘You should now contemplate whence this desire arises and where it ceases. The Tathagata has said: “Whoever would eliminate desire should remove it by contemplating impurity and should cultivate the path of contemplating impurity.”’

“The elder bhikkhu then spoke this verse:

If you know your own inverted perception

Causes the mind to blaze still more,

You should remove all discriminating states of mind;

Then lustful intention will immediately cease.

“‘Worthy Ones, you should know that desire arises from thought. Because one gives rise to thoughts and recollections, lustful intention comes into being. It can harm oneself and also harm others, bringing forth many calamities and adverse changes. In the present one undergoes this suffering and affliction, and in a future life one again undergoes immeasurable suffering. Once lustful intention has been eliminated, one neither harms oneself nor harms others, and in the present result one does not undergo this suffering. Therefore, you should now eliminate such thoughts and recollections. When there are no thoughts and recollections, there is no lustful mind; when there is no lustful mind, there are no confused perceptions.’

“That bhikkhu then accepted this instruction and immediately contemplated the perception of impurity. Through contemplating the perception of impurity, his mind was liberated from the taints and reached the unconditioned state. He was like that fifth person, who puts on armor, takes up a weapon, and enters the battle. Upon seeing the enemy, he is not afraid in the least. If someone comes to harm him, his mind remains unmoved; he can crush the brigands outside and enter another country’s territory. Therefore, I now say that this person can destroy the hosts of Mara, eliminate all confused perceptions, and reach the unconditioned state. This is the fifth kind of person who appears in the world.

“Bhikkhus, you should know that these five kinds of people appear in the world. Therefore, bhikkhus, remember to cultivate the perception of the impurity of desire. Thus, bhikkhus, you should train yourselves in this way!”

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

5. Thus have I heard:

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

At that time the Blessed One addressed the bhikkhus:

– In general, one who sweeps the ground may fail to acquire merit in five respects. What are the five? Here, one who sweeps the ground does not know how to sweep against the wind or with the wind, does not gather the refuse into a pile, does not remove it, and does not leave the swept ground clean. These, monks, are the five respects in which one who sweeps the ground fails to acquire great merit.

Furthermore, monks, one who sweeps the ground may accomplish five merits. What are the five? Here, one who sweeps the ground understands the proper way to sweep with the wind and against the wind, knows how to gather the refuse into a pile, can remove it without leaving anything behind, and makes the ground perfectly clean and beautiful.

These, monks, are the five practices through which great merit is accomplished. Therefore, monks, you should abandon the former five practices and cultivate the latter five Dharma practices. Thus, monks, you should train yourselves.

When the monks had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

6. Thus have I heard:

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

At that time, the Blessed One addressed the monks:

– In general, one who sweeps a stupa may fail to acquire merit in five respects. What are the five? Here, one who sweeps a stupa does not sprinkle the ground with water, does not remove tiles and stones, does not level the ground, does not sweep the ground properly and solemnly, and does not remove the filth. These, monks, are the five merits that one who sweeps a stupa fails to accomplish.

Monks, you should know that one who sweeps a stupa may accomplish five merits. What are the five? Here, one who sweeps a stupa sprinkles the ground with water, removes tiles and stones, levels the ground, sweeps the ground properly and solemnly, and removes the filth. These, monks, are the five practices through which one who sweeps a stupa acquires merit. Therefore, monks, those who wish to seek merit should practice these five things. Thus, monks, you should train yourselves.

When the monks had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

7. Thus have I heard:

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

At that time, the Blessed One addressed the monks:

– One who travels frequently encounters five difficulties. What are the five? Here, one who is constantly traveling does not recite the teachings, forgets the teachings that have been studied and recited, cannot settle the mind in concentration, loses the samadhi already attained, and cannot retain the Dharma that has been heard. These, monks, are the five difficulties encountered by one who travels frequently.

Monks, you should know that one who does not travel frequently possesses five merits. What are the five? One attains Dharma practices never before attained; having attained them, one does not forget them; being learned, one can retain what one has heard; one readily attains concentration of mind; and having attained samadhi, one does not lose it.

These, monks, are the five merits possessed by one who does not travel frequently. Therefore, monks, you should not travel frequently. Thus, monks, you should train yourselves.

When the monks had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

8. Thus have I heard:

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

At that time, the Blessed One addressed the monks:

– If a monk continually remains in one place, there will be five things contrary to the Dharma. What are the five? Here, a monk who remains in one place becomes attached to dwellings and fears that others will take possession of them; or his mind becomes attached to property, and he fears that others will take it away; or he accumulates many possessions like a worldly person; he becomes attached to his relatives and does not want others to visit the homes of those dear to him; and he constantly associates and has dealings with laypeople. These, monks, are the five things contrary to the Dharma found in one who remains in one place. Therefore, monks, you should seek skillful means not to remain in one place. Thus, monks, you should train yourselves.

When the monks had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

9. Thus have I heard:

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

At that time, the Blessed One addressed the monks:

– One who does not remain in one place possesses five merits. What are the five? One does not covet dwellings, does not covet possessions, does not accumulate many goods, does not become attached to relatives, and does not associate or have dealings with laypeople. These, monks, are the five merits possessed by one who does not remain in one place. Therefore, monks, you should seek skillful means to practice these five things. Thus, monks, you should train yourselves.

When the monks had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

10. Thus have I heard:

At one time, the Buddha was dwelling in the country of Magadha, beside Lake Radiant Light.

At that time, the Blessed One, together with a great assembly of five hundred monks, was traveling among the people to teach and transform them. The Blessed One then saw a great tree being consumed by fire. Having seen it, the Tathagata went and sat beneath another tree. The Blessed One addressed the monks:

– Would you rather throw yourselves bodily into this fire, or would you rather have relations with a beautiful woman?

The monks said to the Buddha:

– We would rather have relations with a woman than throw ourselves into this fire. Why is that? The fierce heat of this fire is beyond reckoning; it would bring our lives to an end and cause immeasurable suffering.

The Blessed One said:

– I now tell you this: One who does not practice as a sramana yet claims to be a sramana, who does not lead the holy life yet claims to lead the holy life, who has not heard the True Dharma yet says, “I have heard the Dharma,” and who possesses no pure Dharma—such a person would be better off throwing himself into this fire than having relations with a woman. Why is that? It would be better to endure this pain than to be cast by this offense into hell and undergo immeasurable suffering.

What do you think, monks? Would you rather accept the reverence and homage of others, or have someone sever your hands and feet with a sharp sword?

The monks replied:

– We would rather accept their reverence and homage than have someone sever our hands and feet with a sword. Why is that? The pain of having one’s hands and feet severed is beyond description.

The Blessed One said:

– I now tell you this: One who does not practice as a sramana yet calls himself a sramana, who does not lead the holy life yet claims to lead the holy life, who has not heard the True Dharma yet says that he has heard the True Dharma, who engages in no pure conduct, and who has extinguished all roots of goodness—such a person would be better off casting himself upon this sharp sword than accepting the reverence of others while devoid of precepts. Why is that? This pain would last only for a moment, whereas the suffering in hell is beyond reckoning.

What do you think, monks? Would you rather accept clothing from others, or have sheets of red-hot iron wrapped around your bodies?

The monks replied:

– We would rather accept clothing from others than endure this agony. Why is that? Such a thing is grievously harmful, and its pain is beyond reckoning.

The Blessed One said:

– I now tell you once again: A person devoid of moral discipline would be better off having sheets of red-hot iron wrapped around his body than accepting clothing from others. Why is that? This agony would last only a short while, whereas the suffering in hell is beyond reckoning.

What do you think, monks? Would you rather accept food offered by the faithful, or swallow red-hot iron balls?

The monks replied:

– We would rather accept food offered by the faithful than swallow red-hot iron balls. Why is that? Such pain would be utterly unbearable.

The Blessed One said:

– I now tell you this: It would be better to swallow red-hot iron balls than to accept the offerings of others while devoid of moral discipline. Why is that? Swallowing red-hot iron balls would cause suffering only for a short while; one should not, while devoid of moral discipline, accept offerings from the faithful.

What do you think, monks? Would you rather accept beds and couches from others, or lie upon a red-hot iron bed?

The monks replied:

– Blessed One, we would rather accept beds and couches from others than lie upon a red-hot iron bed. Why is that? Such a thing is grievously harmful, and its pain is beyond reckoning.

The Blessed One said:

– That foolish person is devoid of moral discipline; though not a śramaṇa, he claims to be a śramaṇa; though devoid of the holy life, he claims to practice the holy life. It would be better for him to lie upon a red-hot iron bed than, while devoid of moral discipline, to accept the faithful offerings of others. Why is this so? Because lying upon a red-hot iron bed brings suffering only for a short while, whereas one who is devoid of moral discipline accepts the faithful offerings of others.

Bhikshus, you should know! Today I have contemplated the destination of a person devoid of moral discipline. If such a person remains in the human realm, his body will wither away, and he will vomit blood and die. He will not associate with women; he will possess no virtue worthy of others’ reverence; and he will not be worthy to receive clothing, food and drink, bedding, or medicines from others. Because this person devoid of moral discipline does not consider the transgressions of past and future lives and has no regard for his life faculty, he must undergo this suffering. A person devoid of moral discipline will be reborn in the three evil destinies. Why is this? Because, having committed evil deeds, he is brought there.

Today the Tathagata has contemplated the destination of one who performs wholesome deeds. Even if such a person is poisoned or wounded by swords and blades and takes his own life, why is this so? Wishing to cast off this body and enjoy the blessings of the heavenly realm, he will be reborn in a wholesome destination, for the fruition of his past deeds causes his wholesome conduct to lead him there.

Therefore, bhikshus, you should remember to cultivate the body of moral discipline, the body of concentration, the body of wisdom, the body of liberation, and the body of the knowledge and vision of liberation. If you wish to obtain the fruit in this very life and attain the path of the deathless nectar, then even if you receive clothing, food and drink, bedding, and medicines, there will be no fault, and you will also enable the donors to gain immeasurable merit. Thus, bhikshus, you should train in this way.

When the Buddha taught this Dharma, sixty bhikshus exhausted the defilements and attained liberation of mind; sixty others discarded their Dharma robes and returned to the household life.

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

Five Kings and Moonlight,

Śivā—Two Battles,

Two Sweepings—Two Practices of Dharma,

Going and dwelling are of two kinds,

The Withered Tree comes last.