增壹阿含經

XXXIV. CHAPTER ON RIGHT VIEW

1. Thus have I heard:

At one time the Venerable Sariputra was staying in the city of Sravasti, in the Jeta Grove, Anathapindika’s Park, together with a community of five hundred great bhikkhus.

Then some bhikkhus went to the Venerable Sariputra. After exchanging greetings with him, they sat down to one side. At that time, the bhikkhus asked the Venerable:

– What dharmas should a bhikkhu accomplished in virtue contemplate?

The Venerable Sariputra replied:

– A bhikkhu accomplished in virtue should contemplate the five aggregates subject to clinging as impermanent, suffering, affliction, fraught with pain, and fearful; he should also contemplate suffering, emptiness, and non-self. What are the five? They are the aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of formations, and the aggregate of consciousness. When a bhikkhu accomplished in virtue contemplates these five aggregates subject to clinging, he immediately attains the path of stream-entry.

The bhikkhus asked the Venerable:

– What dharmas should a stream-enterer bhikkhu contemplate?

The Venerable replied:

– A stream-enterer bhikkhu should likewise contemplate these five aggregates subject to clinging as suffering, affliction, fraught with pain, and fearful; he should also contemplate suffering, emptiness, and non-self. Worthy ones, you should know that if a stream-enterer bhikkhu contemplates these five aggregates subject to clinging, he will immediately attain the fruit of once-returning.

The bhikkhus asked:

– What dharmas should a once-returner bhikkhu contemplate?

The Venerable replied:

– A once-returner bhikkhu should likewise contemplate these five aggregates subject to clinging as suffering, affliction, fraught with pain, and fearful. He should also contemplate suffering, emptiness, and non-self. When the once-returner bhikkhu contemplates the five aggregates subject to clinging, he immediately attains the fruit of non-returning.

The bhikkhus asked:

– What dharmas should a non-returner bhikkhu contemplate?

The Venerable replied:

– A non-returner bhikkhu should likewise contemplate these five aggregates subject to clinging as suffering, affliction, painful, and fearful. (He should also contemplate suffering, emptiness, and non-self.) When the non-returner bhikkhu contemplates the five aggregates subject to clinging, he immediately becomes an arhat.

The bhikkhus asked:

– What dharmas should an arhat bhikkhu contemplate?

The Venerable replied:

– Is there anything further you wish to ask? An arhat bhikkhu has accomplished what had to be done and no longer produces formations. His mind is liberated from the outflows, and he is no longer bound for the five destinies within the ocean of birth and death. He will receive no further existence; what more is there for him to do? Therefore, worthy ones, bhikkhus accomplished in virtue, stream-enterers, once-returners, and non-returners should contemplate the five aggregates subject to clinging. Thus, bhikkhus, you should train in this.

When the bhikkhus had heard what the Venerable Sariputra said, they rejoiced and respectfully put it into practice.

2. Thus have I heard:

At one time the Buddha was staying in the Deer Park, the place where the seers had descended, in the country of Varanasi.

At that time, the Tathagata had not long since attained the path, and the people of the world called him the Great Sramana. King Prasenajit had also only recently succeeded to the throne. King Prasenajit then thought, “Now that I have newly succeeded to the throne, I should first marry a daughter of the Sakya clan. If they permit the marriage, it will truly accord with my wishes. If they do not consent, I shall use force to compel them.”

King Prasenajit then said to one of his ministers:

– Go to the household of the Sakya clan in Kapilavastu and announce my name to the Sakyas, saying, “King Prasenajit sends his solicitous inquiries concerning your health and extends immeasurable goodwill.” Then tell those Sakyas that I wish to marry a daughter of their clan. If they give her to me in marriage, I shall always remember their gracious kindness; but if they do not comply, I shall bring my forces to compel them.

The great minister obeyed the king’s command and went to the country of Kapilavastu. At that time, five hundred members of the Sakya clan in Kapilavastu were assembled together in one place. The great minister went to those five hundred Sakyas and, invoking King Prasenajit’s name, told them:

– King Prasenajit earnestly inquires after your health and extends immeasurable goodwill. The king wishes to marry a daughter of the Sakya clan. If you give her to him, it will be a great blessing; but if you do not, the king will use force to compel you.

When the Sakyas heard these words, they became exceedingly angry: “We are descended from a great lineage. Why should we form a marriage alliance with one of lowly birth?” Some among the assembly said that they should give him a daughter, while others said that they should not.

At that time, a Sakya in the assembly named Mahanama said to everyone:

– Worthy ones, do not be angry. Why is that? King Prasenajit is a violent and cruel man. If we oppose him, King Prasenajit will come and defeat our country. I shall now go and meet with Prasenajit to discuss this matter.

In Mahanama’s household there was a servant woman who had given birth to a daughter of upright and beautiful appearance, rarely equaled in the world. Mahanama had this girl bathed, dressed her in fine garments, seated her in a carriage adorned with many treasures, and sent her to King Prasenajit. He further addressed the king, saying:

– This is my daughter, and she may enter into marriage with you.

King Prasenajit was exceedingly delighted to receive this girl and immediately established her as his chief consort. Within a few days, she became pregnant. After another eight or nine months, she gave birth to a boy of incomparable beauty, rarely equaled in the world. King Prasenajit immediately assembled the physiognomists to bestow a personal name upon the crown prince.

After hearing the king speak, the physiognomists addressed him, saying:

– Great King, you should know that when you sought a consort, the Sakyas argued among themselves. Some said, “She should be given,” while others said, “She should not be given,” causing agitation on both sides. He should therefore be named Virudhaka.

After conferring this name, each of the physiognomists rose from his seat and departed.

King Prasenajit cherished Crown Prince Virudhaka and never let him out of his sight. When Crown Prince Virudhaka had just reached the age of eight, the king said to him:

– Now that you have grown older, you should go to Kapilavastu to study archery.

King Prasenajit then provided the crown prince with attendants and had him ride upon a great elephant to the home of Mahanama of the Sakya clan. The prince said to Mahanama:

– King Prasenajit has sent me here to study the various arts of archery. I humbly ask you, my elder, to instruct me in everything.

Mahanama said:

– If you wish to learn these arts, you should train diligently.

Mahanama the Sakya assembled five hundred children and had them study archery together. Crown Prince Virudhaka studied archery together with those five hundred children.

At that time, a new assembly hall had been erected in the city of Kapilavastu. Devas and humans, Mara and the heavenly Maras, dwelt in this assembly hall. The Sakyas said to one another:

– This assembly hall has only recently been completed, and its ornamentation is not yet finished, yet it is no different from a celestial palace. We should first invite the Tathagata and the Sangha of bhikkhus to enter it and receive offerings, thereby enabling us to gain immeasurable merit.

The Sakyas then spread various kinds of seats throughout the assembly hall and hung jeweled banners, streamers, and canopies. They sprinkled fragrant oil upon the ground and burned various renowned incenses. They also stored pure water there and lit many lamps. At that time, Crown Prince Virudhaka led the five hundred children to the assembly hall and immediately climbed onto the lion throne. When the Sakyas saw this, they became exceedingly angry. They rushed forward, seized the prince by the arm, dragged him outside the gate, and crowded around him, reviling him:

– This is the son of a slave woman! Neither devas nor humans have yet dared to enter here, but this son of a slave woman dares to enter and sit here!

They then shoved Crown Prince Virudhaka to the ground. Crown Prince Virudhaka rose, heaved a long sigh, and looked back behind him. At that time, there was a brahmin’s son named Ambattha. Crown Prince Virudhaka said to Ambattha:

– The Sakyas have humiliated me in this way. If I later succeed to the throne, you must remind me of this matter.

Ambattha, the brahmin’s son, replied:

– I shall respectfully obey the crown prince’s command.

From that time onward, the brahmin’s son addressed the crown prince three times each day:

– Remember the humiliation inflicted by the Sakyas.

He then spoke this verse:

All things will come to an end;

Ripe fruit will also fall;

Every gathering must disperse;

Where there is birth, there is death.

When King Prasenajit reached the end of his lifespan and passed away, Crown Prince Virudhaka was installed as king. The brahmin Ambattha went to the king and said:

– Your Majesty, remember how the Śākyans humiliated you in the past.

King Lưu Ly replied:

– Excellent! Excellent! You have done well to remind me of that former incident.

King Lưu Ly then flew into a rage and said to his ministers:

– Who now is the sovereign of the people?

The ministers replied:

– Today they are ruled by Your Majesty.

King Lưu Ly said:

– Quickly prepare the chariots and assemble the four divisions of the army. I wish to subjugate the Śākyans.

The ministers replied:

– As Your Majesty commands.

Having received the king’s command, the ministers immediately assembled the four divisions of the army. King Lưu Ly led them toward the kingdom of Kapilavastu.

At that time, a great many bhikshus heard that King Lưu Ly was setting out to attack the Śākyans. They went to the Blessed One, bowed before him, stood to one side, and related the entire matter to him in full. Having heard them, the Blessed One immediately went to stop King Lưu Ly. He came to a withered tree devoid of branches and leaves and sat beneath it in the lotus posture. Seeing the Blessed One seated beneath the tree from afar, King Lưu Ly descended from his chariot, approached the Blessed One, bowed before him, and stood to one side. King Lưu Ly then said to the Blessed One:

– There are fine trees with luxuriant branches and leaves, such as banyan trees and others. Why do you sit beneath this withered tree?

The Blessed One replied:

– The shade of one’s kinsmen is better than that of outsiders.

King Lưu Ly then thought:

– Today the Blessed One has deliberately acted on behalf of his kinsmen. Therefore, I should return to my kingdom today and not attack Kapilavastu.

King Lưu Ly then took his leave and withdrew. At that time, the brahmin Hiếu Khổ again said to the king:

– Remember how the Śākyans humiliated you in the past.

When King Lưu Ly heard these words, his anger arose once more.

– Quickly prepare the chariots and assemble the four divisions of the army. I wish to attack Kapilavastu.

The ministers immediately assembled the four divisions of the army and departed from the city of Śrāvastī for Kapilavastu to attack the Śākyans. At that time, a great many bhikshus heard of this and went to inform the Blessed One:

– Lưu Ly has now raised an army and is going to attack the Śākyans.

Having heard these words, the Blessed One immediately used his supernormal powers to reach the roadside, where he sat beneath a tree. Seeing the Blessed One seated beneath the tree from afar, King Lưu Ly descended from his chariot, approached the Blessed One, bowed before him, and stood to one side. King Lưu Ly then said to the Blessed One:

– There are other fine trees. Why do you not sit beneath them? For what reason does the Blessed One sit beneath this withered tree today?

The Blessed One replied:

– The shade of one’s kinsmen is better than that of outsiders.

The Blessed One then spoke this verse:

The shade of one’s kinsmen—

The Buddha arose from the Śākyans;

They all are my branches and leaves,

Therefore I sit beneath this tree.

King Lưu Ly again thought:

– Today the Blessed One has declared that he arose from the Śākya clan. I should not attack them, but should return to my kingdom with my army.

King Lưu Ly then returned to the city of Śrāvastī. The brahmin Hiếu Khổ again said to the king:

– Your Majesty should remember the humiliation inflicted upon you by the Śākyans in the past.

Hearing this, King Lưu Ly again assembled the four divisions of the army, departed from the city of Śrāvastī, and advanced toward Kapilavastu. At that time, Mahāmaudgalyāyana heard that King Lưu Ly was going to attack the Śākyans. He went to the Blessed One, bowed before him, and stood to one side. Mahāmaudgalyāyana then said to the Blessed One:

– Today King Lưu Ly has assembled the four divisions of the army and is going to attack the Śākya clan. I now have sufficient power to take King Lưu Ly and the four divisions of his army and cast them into another world in a different direction.

The Blessed One said:

– Can you also cast the Śākyans’ karmic conditions from former lives into another direction?

The Venerable Maudgalyāyana said to the Buddha:

– Indeed, I cannot take their karmic conditions from former lives and place them in another world in a different direction.

The Blessed One said to Maudgalyāyana:

– Return to your seat.

Maudgalyāyana again said to the Buddha:

– I can now move this city of Kapilavastu into the sky.

The Blessed One said:

– Can you now move the Śākyans’ karmic conditions from former lives into the sky?

Maudgalyāyana replied:

– No, Blessed One.

The Buddha said to Maudgalyāyana:

– Return now to your place.

The Venerable Maudgalyāyana again said to the Buddha:

– I beseech the Blessed One to permit me to cover the city of Kapilavastu with an openwork iron cage.

The Blessed One said:

– What do you think, Maudgalyāyana? Can you cover karmic conditions from former lives with an openwork iron cage?

Maudgalyāyana replied:

– No, Blessed One.

The Buddha said to Maudgalyāyana:

– Return now to your place. Today the Śākyans’ karmic conditions from former lives have ripened, and they must now undergo their retribution.

The Blessed One then spoke this verse:

Though one wished to turn the sky into earth,

And again make the earth become empty space,

Where karmic conditions from the past bind one,

Those conditions will never fail.

At that time, King Lưu Ly arrived at Kapilavastu. When the Śākyans heard, “King Lưu Ly has brought the four divisions of his army to attack us,” they assembled their fourfold host within one yojana and went out to stop King Lưu Ly.

The Śākyans, from a distance of one yojana, then shot arrows toward King Lưu Ly. Some shot at ears without injuring them; some shot at topknots without injuring the head; some shot and broke bows; some shot and severed bowstrings without harming anyone; some shot at armor without injuring the wearer; some shot at couches and seats without harming anyone; some shot and damaged chariot wheels without injuring anyone; and some damaged banners without harming anyone.

Seeing this, King Lưu Ly became frightened and said to his ministers:

– Look! From where are these arrows coming?

The ministers replied:

– These Śākyans are shooting arrows from one yojana away.

King Lưu Ly said:

– Since they have conceived the intention to harm me, I must put them all to death before returning to Śrāvastī.

The brahmin Hiếu Khổ then came forward and said to the king:

– Your Majesty, do not be afraid! These Śākyans all observe the precepts. They would not harm even an insect, much less a human being. We should now advance, and we will certainly be able to defeat the Śākyans.

King Lưu Ly gradually advanced toward the Śākyans. The Śākyans then withdrew into the city. From outside the city, King Lưu Ly said to them:

– Open the city gates at once! If you do not, I will kill you all.

At that time, in the city of Kapilavastu there was a Śākya youth named Xà-ma, who was only fifteen years old. Hearing that King Lưu Ly was now outside the gate, he donned armor, took up a staff, climbed onto the city wall, and single-handedly fought King Lưu Ly’s forces. The youth Xà-ma killed and wounded many soldiers, and they scattered in flight, saying:

– Who is this? Is he a deva or a spirit? From afar, he looks like a mere boy!

King Lưu Ly then became frightened and hid in an earthen pit.

The Śākyans heard that King Lưu Ly’s soldiers had been struck down. They summoned the youth Xà-ma and said to him:

– You are young; why have you disgraced our clan? Do you not know that the Śākyans cultivate wholesome Dharma? We cannot harm even an insect, much less take a human life. We could rout this army, with one person opposing ten thousand, but we reflect: “If we did so, the living beings killed would be beyond reckoning.” The Blessed One has also said: “Whoever takes a human life will enter hell after death. If born among human beings, that person’s lifespan will be very short.” Leave at once. You may no longer remain here.

The youth Xà-ma then departed from the kingdom and never again entered Kapilavastu. King Lưu Ly again approached the gateway and said to the people there:

– Open the city gates at once. Do not delay.

The Śākyans then said among themselves:

– Should we open the gates or not?

At that time, the evil Māra Pāpīyān entered among the Śākyans, transformed himself into a Śākya, and said to them:

– You should open the city gates, lest you also suffer hardship today.

The Śākyans then had the city gates opened. King Lưu Ly immediately said to his ministers:

– The Śākya populace is now so numerous that swords and blades cannot kill them all. Bury their legs in the ground, and then have fierce elephants trample them to death.

At that time, the ministers obeyed the king's command and had elephants trample those people to death. King Virudhaka ordered his ministers:

– Quickly select five hundred beautiful women of the Sakya clan.

The ministers obeyed the king's command and immediately selected five hundred comely maidens and brought them before the king. Then Sakya Mahanama came to King Virudhaka and said:

– Please grant my wish!

King Virudhaka said:

– What do you wish for?

Mahanama said:

– I shall now dive to the bottom of the water. For as long as I remain submerged, whether briefly or for a long time, allow the Sakyas to flee. When I emerge from the water, you may kill them as you please.

King Virudhaka said:

– That is very well.

Sakya Mahanama then plunged into the water, tied his hair to the root of a tree, and died. Meanwhile, the Sakyas in the city of Kapilavastu went out through the eastern gate only to reenter through the southern gate; some went out through the southern gate only to reenter through the northern gate; and some went out through the western gate only to reenter through the northern gate. King Virudhaka then said to his ministers:

– Why has my grandfather Mahanama remained hidden beneath the water and still not emerged?

Hearing the king's command, the ministers plunged into the water and brought up Mahanama, who was already dead. When King Virudhaka saw that Mahanama was dead, remorse arose in him:

– My grandfather has now died out of love for his kinsmen. I did not understand this before and so allowed him to die. Had I known, I would never have come to wage war against the Sakyas.

King Virudhaka then killed ninety-nine million nine hundred thousand people, and blood flowed like a river around the city of Kapilavastu. He then proceeded to the Nigrodha Grove. There King Virudhaka said to the five hundred Sakya maidens:

– Take care and do not grieve. I am your husband, and you are my wives. We should treat one another accordingly.

King Virudhaka then stretched out his hand and seized one of the maidens, intending to sport with her. The maiden asked:

– What does the Great King intend to do?

The king replied:

– I wish to have relations with you.

The maiden replied to the king:

– Why should I now have relations with the son of a slave woman?

King Virudhaka became exceedingly enraged and commanded his ministers:

– Quickly cut off this maiden's hands and feet and cast her into a deep pit.

The ministers obeyed the king's command, cut off the maiden's hands and feet, and threw her into a pit. All five hundred maidens reviled the king:

– Who would give her body to have relations with the son of a slave woman?

The king became enraged, had the hands and feet of all five hundred maidens cut off, and cast them into a deep pit.

After King Virudhaka had utterly devastated Kapilavastu, he returned to the city of Sravasti. At that time, Prince Jeta was in the inner palace amusing himself with courtesans. When King Virudhaka heard the sound of music and singing, he asked:

– What sound is this that reaches us here?

The ministers replied to the king:

– Prince Jeta is in the inner palace, having music performed for his amusement.

King Virudhaka immediately ordered an attendant:

– Turn this elephant toward Prince Jeta's quarters.

Seeing the king approaching from afar, the gatekeeper reported:

– Your Majesty, please proceed gently. Prince Jeta is in the palace enjoying the five sensual pleasures. Please do not disturb him.

King Virudhaka immediately drew his sword and killed the gatekeeper. When Prince Jeta heard that King Virudhaka was standing outside the gate, he took no leave of the courtesans but went outside to meet the king.

– Greetings, Great King! Please come inside and rest awhile!

King Virudhaka said:

– Do you not know that I have been fighting the Sakyas?

Jeta replied:

– I have heard of it.

King Virudhaka said:

– Why, then, are you now sporting with courtesans instead of coming to assist me?

Prince Jeta replied:

– I cannot bear to take the lives of living beings.

King Virudhaka became exceedingly enraged, drew his sword, and struck Prince Jeta dead. After his death, Prince Jeta was reborn in the Heaven of the Thirty-Three, where he enjoyed himself with five hundred celestial maidens.

Then the Blessed One, with his divine eye, saw that Prince Jeta had died and been reborn in the Heaven of the Thirty-Three, and he spoke this verse:

Enjoying blessings among devas and humans,

The virtuous Prince Jeta,

Having done good, afterward receives its reward;

All this is the fruition manifest in the present.

He grieves here and grieves there;

Virudhaka grieves in both places.

Having done evil, afterward he receives evil;

All this is the fruition manifest in the present.

One should rely upon meritorious virtue;

What one does before follows afterward likewise,

Whether one acts entirely alone,

Or whether others do not know.

Doing evil, one knows it as evil;

What one does before follows afterward likewise,

Whether one acts entirely alone,

Or whether others do not know.

Enjoying blessings among devas and humans,

In both places one enjoys blessings.

Having done good, afterward one receives its reward;

All this is the fruition manifest in the present.

One grieves here and grieves there;

Doing evil, one grieves in both places.

Having done evil, afterward one receives its reward;

All this is the fruition manifest in the present.

At that time, the five hundred Sakya maidens turned their minds toward the Tathagata and invoked his name:

– The Tathagata was also born here in this land, left the household life to cultivate the Path, and later attained Buddhahood. Yet today the Buddha does not see or remember us as we undergo this suffering and endure this cruel torment. Why does the Blessed One not regard us with compassion?

With his unobstructed divine eye, the Blessed One heard the Sakya maidens crying out their grievance to the Buddha. The Blessed One then told the bhikkhus:

– All of you, come here. Let us go together to see Kapilavastu and also see those kinspeople who have died.

The bhikkhus replied:

– Yes, Blessed One.

The Blessed One then led the bhikkhus out of the city of Sravasti and went to Kapilavastu. When the five hundred Sakya maidens saw the Blessed One and the bhikkhus approaching from afar, they all felt ashamed.

At that time, Sakra, Lord of the Devas, and Vaisravana, the Heavenly King, stood behind the Blessed One and fanned him. The Blessed One turned and said to Sakra, Lord of the Devas:

– These Sakya maidens are all ashamed.

Sakra, Lord of the Devas, replied:

– Indeed, Blessed One!

Sakra, Lord of the Devas, immediately took celestial garments and covered the bodies of the five hundred maidens. The Blessed One then said to Vaisravana, the Heavenly King:

– These maidens have long suffered from hunger and thirst. You should find a way to provide for them!

Vaisravana, the Heavenly King, said to the Buddha:

– Yes, Blessed One!

Vaisravana, the Heavenly King, then set forth spontaneously manifested celestial foods, enabling all the Sakya maidens to eat their fill. The Blessed One gradually expounded the subtle and wondrous Dharma to them, saying:

– All phenomena will ultimately disperse; those who meet will ultimately part. You maidens should know that these five aggregates subject to clinging will all undergo such suffering and affliction, wandering through the five destinies. Whoever assumes a body composed of these five aggregates subject to clinging will certainly undergo the karmic results of formations. When there are karmic results of formations, there is conception in the womb; when there is conception in the womb, one must again undergo the fruits of suffering and happiness. If there were no five aggregates subject to clinging, one would no longer assume a body. If one did not assume a body, there would be no birth. Because there would be no birth, there would be no aging; because there would be no aging, there would be no illness; where there is no illness, there is no death; and where there is no death, there is no anguish caused by meeting and separation. Therefore, you maidens should be mindful of the transformations, formation, and dissolution of these five aggregates. Why is this so? Because when one understands the five aggregates, one understands the five sensual pleasures. Having understood the five sensual pleasures, one understands craving. Having understood craving, one understands attachment. Having understood these matters, one will not be reborn. When one is no longer reborn, there is no birth, aging, illness, or death.

The Blessed One gradually taught this Dharma to the Sakya maidens. He discoursed on giving, morality, and rebirth in the heavens; he taught that sensual desire is impure and that renunciation is joyful. The Blessed One then observed that the maidens' minds had opened and become receptive. He fully expounded to them the teachings that the Blessed One always taught: suffering, its origin, its cessation, and the Path.

Then the maidens' dust and defilements were cleansed away, and they attained the pure Dharma eye. Each died where she lay, and all were reborn in heaven. The Blessed One then came to the eastern gate. Seeing smoke and flames rising to the sky, he spoke this verse:

All formations are impermanent;

Whatever is born must surely die.

Without birth, there is no death;

This cessation is the highest bliss.

The Blessed One then said to the bhikkhus:

– Let all the venerable monks go and sit in the Nyagrodha Grove.

Then the Blessed One addressed the bhikkhus:

– This is the Nyagrodha Grove. In former days, I extensively taught the Dharma here to the bhikkhus, but today it is empty, without any people! In former days, many tens of millions assembled here attained the path and acquired the pure Dharma-eye. From this time onward, the Tathagata will never come here again!

After the Blessed One had taught the Dharma to the bhikkhus, each rose from his seat and departed for Savatthi, to Jeta's Grove in Anathapindika's Park. The Blessed One then addressed the bhikkhus:

– King Virudhaka and his troops will not remain in this world much longer. After seven days, they will be destroyed.

When King Virudhaka heard the Blessed One's prediction that he and his troops would be destroyed after seven days, he became frightened and said to his ministers:

– The Tathagata has now foretold that King Virudhaka will not remain in this world much longer, and that after seven days he and his troops will all die. Look outside and see whether bandits, flood, fire, or some calamity are coming to invade the kingdom. Why is this? The Buddhas, the Tathagatas, do not speak in two ways; their words ultimately never change.

The brahmin Haokhu then said to the king:

– Your Majesty, do not be afraid. There are no bandits outside to fear, nor any calamity of flood or fire. Today, Great King, quickly go and enjoy yourself.

King Virudhaka said:

– Brahmin, you should know that the words of the Buddhas, the Blessed Ones, never prove otherwise.

King Virudhaka ordered people to count the days. When the beginning of the seventh day arrived, the Great King rejoiced beyond restraint and took his troops and palace women to the bank of the Aciravati River, where they amused themselves and then rested. At midnight, clouds suddenly gathered, and fierce winds and torrential rain swiftly arose. King Virudhaka and his troops were all swept away by the waters and perished. With the breakup of their bodies and the end of their lives, they were reborn in the Avici hell. Heavenly fire also burned the palace within the city. The Blessed One, with his divine eye, saw King Virudhaka and the four divisions of his army swept away by the waters, all dying and entering hell.

The Blessed One then spoke this verse:

The evil they created was truly grave,

All wrought through body and speech;

This body undergoes painful torment,

And its span of life is also brief.

If they remain within their homes,

They will be consumed by fire;

When their lives have reached their end,

They will certainly be born in hell.

Many bhikkhus in the assembly then addressed the Blessed One:

– Now that King Virudhaka and the four divisions of his army have died, where have they been reborn?

The Blessed One said:

– King Virudhaka has now entered the Avici hell.

The bhikkhus addressed the Blessed One:

– What causes and conditions did these Sakyans create in former times that they have now been harmed by King Virudhaka?

The Blessed One then addressed the bhikkhus:

– Long ago, in the city of Rajagriha, there was a fishing village. At that time, the age was stricken by extreme poverty and famine. People had to eat tree roots, and a peck of gold could be exchanged for only a peck of rice. In that village was a large bathing pond containing very many fish. The people of Rajagriha all went to the pond to catch fish for food. At that time, there were two kinds of fish in the water: one was named Juusuo, and the other was named Two-Tongues. The two fish said to each other, "We have never previously wronged these people. We are creatures whose nature belongs to the water and do not dwell on dry land, yet all these people have come to devour us. If we possess even a little merit from former lives, we shall use it to avenge this wrong."

At that time, there was an eight-year-old child in the village who neither caught fish nor took their lives. Yet when those fish died upon the shore, the child saw them and was exceedingly delighted.

Bhikkhus, you should know! Do not think that the people of Rajagriha at that time were anyone else; they are now precisely these people of the Sakyan clan. The fish named Juusuo at that time is now King Virudhaka.

The fish named Two-Tongues at that time is now the brahmin Haokhu. The child who saw the fish on the shore and laughed at that time is now none other than I. At that time, the Sakyan clan sat and ate the fish.

Because of these causes and conditions, they entered hell throughout innumerable kalpas and now undergo this retribution. Because I sat watching and laughed at that time, I now suffer a headache as though crushed by a rock, as though carrying Mount Sumeru upon my head. Why is this?

Because the Tathagata will assume no further body, has relinquished all conditioned activities, and has passed beyond every peril. Thus, bhikkhus, because of those causes and conditions, this consequence is now undergone. Bhikkhus, you should guard the actions of body, speech, and mind.

You should remember to honor and attend upon practitioners of the holy life. Thus, bhikkhus, you should train yourselves.

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

3. Thus have I heard:

At one time, the Buddha was staying in the kingdom of Savatthi, at Jeta's Grove in Anathapindika's Park.

The Blessed One then addressed the bhikkhus:

– You should know that when a deva is about to die, five unprecedented signs appear before him. What are the five? His flowers wither, his garments become soiled, his body gives off a foul odor, he no longer delights in his own seat, and the celestial maidens disperse.

These are the five signs that appear when a deva is about to die. The deva then becomes exceedingly sorrowful and distressed, beating his breast and wailing aloud. At that time, the other devas approach him and say:

– May you in the future be born in a good realm. Having been born in a good realm, may you swiftly obtain a good advantage. Having obtained a good advantage, remember to establish yourself securely in wholesome karma.

Thus did the devas instruct that deva.

A bhikkhu addressed the Blessed One:

– For the devas of the Heaven of the Thirty-three, what does it mean to be born in a good realm? What does it mean to swiftly obtain a good advantage? What does it mean to establish oneself securely in wholesome karma?

The Blessed One said:

– The human realm is a good realm for devas; this is what is meant by obtaining a good realm. Obtaining a good advantage means being born into a family of right view, associating with virtuous spiritual friends, and acquiring the faculty of faith in the Tathagata's Dharma. This is called swiftly obtaining a good advantage. What is called establishing oneself securely in wholesome karma? It is to acquire the faculty of faith in the Tathagata's Dharma, shave off one's hair and beard, and, through firm faith, leave the household life to study the path. Having undertaken the path, one is perfect in moral discipline and in one's faculties, knows moderation in food and drink, constantly practices walking meditation, and attains the Three Knowledges. This is called establishing oneself securely in wholesome karma.

The Blessed One then spoke this verse:

Humanity is the devas' good realm;

Good friends are a good advantage;

Going forth is wholesome karma;

When the taints end, one is taintless.

Bhikkhus, you should know that the devas of the Heaven of the Thirty-three are attached to the five sensual pleasures. They regard the human realm as a good realm, going forth in the Tathagata's Dharma as a good advantage, through which they attain the Threefold Knowledge. Why is this? All Buddhas, the Blessed Ones, appear in the human realm; Buddhahood is not attained through the celestial realms. Therefore, bhikkhus, those who die here will be reborn in heaven.

That bhikkhu then addressed the Blessed One:

– What is the good realm in which a bhikkhu should be born?

The Blessed One said:

– Nirvana is the good realm of a bhikkhu. You bhikkhus should now seek the skillful means to reach nirvana. Thus, bhikkhus, you should train yourselves.

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

4. Thus have I heard:

At one time, the Buddha was staying in the kingdom of Savatthi, at Jeta's Grove in Anathapindika's Park.

The Blessed One then addressed the bhikkhus:

– A renunciant who has gone forth has five degrading qualities. What are the five? Long hair, long fingernails, filthy robes, not knowing what is appropriate to the occasion, and excessive speech.

Why is this? A bhikkhu who engages in much discourse encounters five consequences. What are the five? People do not believe his words, do not accept his instruction, do not delight in seeing him, he speaks falsely, and he provokes disputes here and there.

These are the five consequences for one who speaks excessively. Bhikkhus should abandon these five things. Do not entertain wrong thoughts. Thus, bhikkhus, you should train yourselves.

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

5. Thus have I heard:

At one time, the Buddha was staying in the kingdom of Savatthi, at Jeta's Grove in Anathapindika's Park.

At that time, the Blessed One was dwelling together with five hundred bhikshus. King Bimbisara then commanded his ministers:

– Quickly prepare the royal carriage so that I may go to the city of Shravasti to visit the Blessed One.

The ministers obeyed the king's command, prepared the royal carriage, and came before the king to report:

– The preparations are complete. May the king know that the time has come.

King Bimbisara then mounted the royal carriage, departed from the city of Rajagriha, and traveled to the city of Shravasti. Gradually he arrived at the Jeta Grove Monastery and was about to enter the monastery. According to the custom of an anointed king, he possessed five majestic insignia, all of which he set aside. He approached the Blessed One, bowed at his feet, and then withdrew to one side. The Blessed One gradually taught the king the subtle and wondrous Dharma. After hearing the Dharma, the king addressed the Blessed One:

– I humbly beseech the Tathagata to spend the rainy-season retreat in the city of Rajagriha. I shall provide robes, food and drink, bedding, and medicines.

The Blessed One remained silent, thereby accepting King Bimbisara's invitation. Seeing that the Blessed One had silently accepted his invitation, the king rose, bowed, circumambulated him three times, and departed. He returned to the city of Rajagriha and entered the palace. While in a secluded place, King Bimbisara suddenly thought: "I have sufficient means to provide the Tathagata and the Sangha of bhikshus with robes, food and drink, bedding, and medicines for the rest of their lives, but I should also show compassion toward those of humble station." King Bimbisara then summoned his ministers and said:

– Yesterday this thought arose in me: "I can provide the Tathagata and the Sangha of bhikshus throughout their lives with robes, food and drink, bedding, and medicines. Yet I should also show compassion toward those of humble station." You should therefore encourage one another to take turns offering food to the Tathagata and the venerable ones, and you will enjoy immeasurable blessings for a long time.

The king of Magadha then had a great hall erected directly before the palace gate and also arranged vessels for holding food.

The Blessed One subsequently departed from the land of Shravasti, leading the assembly of five hundred bhikshus as he journeyed and taught among the people. Gradually, he arrived at the Kalandaka Bamboo Grove in the city of Rajagriha. When King Bimbisara heard that the Blessed One had arrived at the Kalandaka Bamboo Grove, he mounted his royal carriage and went to the Blessed One. He bowed at his feet and sat to one side. King Bimbisara addressed the Blessed One:

– While I was in a quiet and secluded place, this thought arose in me: "As matters stand today, I am able to provide robes, food and drink, bedding, and medicines." Then, remembering those of humble station, I instructed my ministers: "Each of you should prepare food and drink and take turns offering food to the Buddha." Blessed One, what do you think? Is this proper or not?

The Blessed One said:

– Excellent! Excellent! Great King, this will bring many benefits. You are cultivating a field of merit for devas and human beings.

King Bimbisara addressed the Blessed One:

– I humbly beseech the Blessed One to enter the palace tomorrow and accept a meal.

King Bimbisara saw that the Blessed One silently accepted his invitation. The king then rose, bowed, and departed.

Early the following morning, the Blessed One donned his robe, took up his alms bowl, and entered the city. He arrived at the royal palace, where everyone sat according to rank. The king then provided food of a hundred flavors, serving it with his own hands, joyful and undistracted. When King Bimbisara saw that the Blessed One had finished eating and had put away his bowl, he took a low seat, approached the Tathagata, and sat down.

The Blessed One then gradually taught the king the subtle and wondrous Dharma, causing him to give rise to a joyful mind. The Blessed One taught the subtle and wondrous Dharma to the king and the great ministers. He discoursed on giving, on moral discipline, and on rebirth in the heavens; he explained that sensual desire should be regarded as impure, that lust is defiled and evil, and that renunciation brings joy.

At that time, the Blessed One knew that the minds of those beings had opened and that they no longer harbored doubts. He therefore taught them in full the Dharma constantly proclaimed by all Buddhas, the Blessed Ones: suffering, its arising, its cessation, and the path. Right there upon their seats, more than sixty people were cleansed of dust and defilement and attained the pure Dharma eye. Sixty great ministers and five hundred heavenly beings were likewise cleansed of dust and defilement and attained the pure Dharma eye.

The Blessed One then spoke these verses for King Bimbisara and the people:

Among sacrifices, fire is supreme;

Among scriptures, recitation is supreme;

Among people, the king is worthy of honor;

Among all streams, the ocean is their source;

Among the stars, the moon shines brightly;

Among all lights, the sun is supreme;

Above, below, and in the four directions,

Wherever the myriad things exist,

Among devas and the people of the world,

The Buddha is the most exalted and honored.

Those who wish to seek merit and virtue

Should make offerings to the Buddhas.

After speaking these verses, the Blessed One rose from his seat and departed. The people in the city of Rajagriha, whether noble or humble and according to the means of each household, offered food to the Buddha and the Sangha of bhikshus.

At that time, while the Buddha was dwelling in the Kalandaka Bamboo Grove, there was no one among the people of the land who did not make offerings. When it was the turn of the brahmins in the city of Rajagriha to offer food, they assembled in one place and discussed the matter among themselves:

– Each of us shall contribute three measures of gold coins for the food offering.

In the city of Rajagriha there was then a brahmin named Chicken Head, who was exceedingly poor and possessed only enough to sustain himself. Because he had no gold coins to contribute, the other brahmins expelled him from their assembly. The brahmin Chicken Head returned home and told his wife:

– You should know that the brahmins have now driven me away and will not allow me to remain in their assembly. Why? Because I have no gold coins.

His wife said:

– Go back into the city and borrow from someone; surely you will obtain what is needed. Tell the creditor: "I shall repay the debt after seven days. If I cannot repay it, my wife and I shall become your servants."

Following his wife's advice, the brahmin entered the city and went everywhere seeking a loan, but in the end he could obtain nothing. He returned and told his wife:

– I have sought a loan but could not obtain one. What shall we do now?

His wife said:

– East of the city of Rajagriha there is a great elder named Ajāmitra, who possesses abundant wealth. You may go to him and seek a loan, saying: "Please consent to lend me three measures of gold coins. After seven days, I shall bring them back and repay you. If I cannot repay them, my wife and I shall become your servants."

Following his wife's advice, the brahmin went to Ajāmitra to borrow the gold coins, saying: "In no more than seven days, I shall bring them back and repay you. If I fail to repay them, my wife and I shall give ourselves as your servants."

Ajāmitra then gave him the gold coins. The brahmin Chicken Head brought the gold coins home and said to his wife:

– I have obtained the gold coins. What should we do with them?

His wife said:

– You should take this money and contribute it to the assembly.

The brahmin took the gold coins and went to contribute them to the assembly. The brahmins told him:

– We have already gathered enough. Take these gold coins home. There is no need for you to remain in this assembly.

The brahmin returned home and related the matter to his wife. His wife said:

– The two of us should go together to the Blessed One and personally present our humble intention.

The brahmin then took his wife to the Blessed One. After they had exchanged greetings with him, the brahmin sat to one side. His wife also bowed at the Buddha's feet and sat to one side. The brahmin then related the entire matter to the Blessed One. The Blessed One told him:

– You should now prepare food and drink for the Tathagata and the Sangha of bhikshus.

The brahmin turned and stared at his wife. His wife replied:

– Simply follow the Buddha's instruction and harbor no doubts.

The brahmin immediately rose from his seat, approached the Buddha, and addressed him:

– I humbly beseech the Blessed One and the assembly of bhikshus to accept my invitation.

The Blessed One remained silent, thereby accepting the brahmin's invitation.

At that time, Shakra, Lord of the Devas, stood behind the Blessed One with palms joined, attending upon him. The Blessed One turned and said to Shakra, Lord of the Devas:

– You should help this brahmin prepare the food.

Shakra, Lord of the Devas, addressed the Buddha:

– I shall obey, Blessed One!

At that time, the Heavenly King Vaisravana was not far from the Buddha. Leading an innumerable multitude of yakshas and spirits, he fanned the Blessed One from afar. Sakra, Lord of the Devas, said to the Heavenly King Vaisravana:

– You too should help this brahmin prepare the various foods.

Vaisravana replied:

– Very well, Heavenly King!

The Heavenly King Vaisravana then went before the Buddha, bowed down, circumambulated the Buddha three times, concealed his own form, and transformed himself into human form. Leading five hundred yakshas and spirits, he helped prepare the food. The Heavenly King Vaisravana instructed the yakshas and spirits:

– Go quickly to the sandalwood forest, fetch sandalwood, and place it in the iron kitchen stoves.

Five hundred yakshas and spirits prepared food there. Sakra, Lord of the Devas, then said to the Deva Prince Isvara:

– Today Vaisravana has made an iron kitchen in which to prepare a meal for the Buddha and the Sangha of bhikshus. Now you should conjure an assembly hall in which the Buddha and the Sangha of bhikshus may take their meal.

The Deva Prince Isvara replied:

– That would be excellent.

Having heard the words of Sakra, Lord of the Devas, the Deva Prince Isvara conjured an assembly hall made of the seven precious substances not far from the city of Rajagriha. The seven precious substances were gold, silver, crystal, lapis lazuli, agate, red pearl, and mother-of-pearl. He also conjured four stairways of gold, silver, crystal, and lapis lazuli.

Upon the golden stairway he conjured silver trees, and upon the silver stairway he conjured golden trees, with golden roots, golden trunks, golden branches, and golden leaves. Upon the golden stairway, there were also conjured silver leaves and silver branches. Upon the crystal stairway, he conjured lapis lazuli trees.

There were also innumerable other kinds. He placed all manner of precious objects within the hall and covered its roof with the seven precious substances. On all four sides he hung exquisite golden bells, each of which produced eight kinds of sound.

He also conjured fine seats and couches spread with fine cushions, and hung banners, streamers, parasols, and canopies rarely seen in the world. A fire of ox-head sandalwood was then kindled to cook the food. For twelve yojanas around the city of Rajagriha, the fragrance spread everywhere.

The King of Magadha said to his ministers:

– Since I was born and raised in the inner palace, I have never smelled such a fragrance. Why is this exquisite fragrance now perceived beside the city of Rajagriha?

The ministers reported to the king:

– It comes from the kitchen of the brahmin Kukkutasirsa. The fragrance of celestial sandalwood has appeared as an auspicious sign.

King Bimbisara instructed his ministers:

– Quickly prepare the royal carriage. I wish to go to the Blessed One and inquire about the cause of this.

The ministers replied to the king:

– As you command, Great King!

(King Bimbisara then went to the Blessed One, bowed down, and stood to one side.) The king saw five hundred people preparing food in the iron kitchen and asked:

– For whom are you preparing this food and drink?

The yakshas and spirits, appearing in human form, replied:

– The brahmin Kukkutasirsa has invited the Buddha and the Sangha of bhikshus to receive his offerings.

The king also saw from afar a lofty and spacious assembly hall and asked his attendants:

– Who created this assembly hall, which did not exist before? Who brought it into being?

The ministers replied:

– We do not know the cause of this.

King Bimbisara then thought, “I shall now go to the Blessed One and ask about this matter, for there is no meaning the Buddha, the Blessed One, does not understand and no event he does not perceive.”

King Bimbisara of Magadha then went to the Blessed One, bowed down, and sat to one side. King Bimbisara said to the Buddha:

– Formerly this lofty and spacious assembly hall was not to be seen, yet today it has appeared. Formerly this iron kitchen was not to be seen, yet today it has appeared. From what was it made, and who conjured it?

The Blessed One said:

– Great King, you should know that the Heavenly King Vaisravana created the kitchen, and the Deva Prince Isvara created this assembly hall.

While seated there, the King of Magadha became so sorrowful that he wept uncontrollably. The Blessed One said:

– Great King, why are you grieving and weeping so?

King Bimbisara said to the Buddha:

– I do not dare to grieve and weep; I merely think of the people of future generations who will not encounter a noble being appearing in the world. People in future ages will be miserly and attached to wealth and possessions, and they will have no majestic virtue. They will not even hear the names of these rare treasures, much less behold them. Now, through the grace of the Tathagata, these wondrous transformations have appeared in the world. For this reason, I grieve and weep.

The Blessed One said:

– In future ages, kings and their people will indeed not behold transformations such as these.

The Blessed One then taught the Dharma to the king, causing him to give rise to a joyful mind. After hearing the Dharma, the king rose from his seat and departed. That same day, the Heavenly King Vaisravana said to the brahmin Kukkutasirsa:

– Hold out your right hand.

Kukkutasirsa immediately opened his right hand. The Heavenly King Vaisravana gave him an ingot of gold and said:

– Cast this gold ingot upon the ground!

The brahmin immediately cast it upon the ground, whereupon it became hundreds of thousands of ounces of gold. The Heavenly King Vaisravana said:

– Take this gold into the city, purchase all kinds of food and drink, and bring them here.

Obeying the Heavenly King, the brahmin immediately took the gold into the city, purchased various kinds of food and drink, and brought them to the kitchen. The Heavenly King Vaisravana then bathed the brahmin, dressed him in various garments, placed a censer in his hands, and instructed him to announce to the Buddha:

– The time has come; it is now the proper hour. May the Blessed One deign to attend.

Obeying these words, the brahmin held the censer in his hands and announced:

– The time has come. May the Blessed One deign to attend.

Knowing that the time had come, the Blessed One donned his robe, took up his alms bowl, and led the community of bhikshus to the assembly hall, where they sat in due order. The community of bhikshunis likewise sat in due order. Seeing that there was a great abundance of food but that the Sangha was small, the brahmin Kukkutasirsa approached the Blessed One and said:

– Today there is a great abundance of food and drink, but the Sangha of bhikshus is small. I do not know what should be done.

The Blessed One said:

– Brahmin, now take the censer in your hand, ascend the high terrace, face east, west, south, and north, and proclaim: “Let all disciples of Buddha Sakyamuni who possess the six supernormal powers and are arhats with their defilements exhausted assemble in this hall.”

The brahmin said:

– As you instruct, Blessed One!

Following the Buddha’s instruction, the brahmin immediately ascended the upper story and invited all the arhats whose defilements were exhausted. At that time, twenty-one thousand arhats came from the east to this assembly hall; twenty-one thousand came from the south; twenty-one thousand came from the west; and twenty-one thousand arhats came from the north and assembled in this hall. Thus, eighty-four thousand arhats gathered together in the assembly hall.

King Bimbisara came with his ministers, bowed down before the Blessed One, and paid homage to the Sangha of bhikshus. When the brahmin Kukkutasirsa saw the Sangha of bhikshus, he was filled with uncontrollable joy and delight. Taking the vessels containing the food, he offered the meal to the Buddha and the Sangha of bhikshus.

With his own hands he served them attentively without regard for fatigue, yet food still remained. The brahmin Kukkutasirsa approached the Blessed One and said:

– Although I have now made offerings to the Buddha and the Sangha of bhikshus, food still remains.

The Blessed One said:

– You should now invite the Buddha and the Sangha of bhikshus and make offerings to them for seven days.

The brahmin replied:

– As you instruct, Gautama!

The brahmin Kukkutasirsa then came forward, knelt upright, and said to the Blessed One:

– I now invite the Buddha and the Sangha of bhikshus to accept my offerings for seven days. I shall provide robes, food and drink, beds, and medicines.

The Blessed One silently accepted the invitation. At that time, among the great assembly was a bhikshuni named Sakuli. The bhikshuni said to the Buddha:

– A thought has now arisen in my mind: Is there any disciple of Buddha Sakyamuni, any arhat whose defilements are exhausted, who has not assembled here? With the divine eye I examined the east, west, south, and north in their entirety and saw that there was no one who had not come; all have gathered here. This great assembly is composed entirely of true arhats who have gathered together.

The Blessed One said:

– Exactly so, Sākulā. It is just as you say. This great assembly consists entirely of true persons gathered from the east, west, south, and north.

The Blessed One then related this matter to the bhikkhus:

– Do you see that, among the bhikkhunis, the foremost in the divine eye is the bhikkhuni Sākulā?

For seven days, the brahmin Kê Đầu made offerings to the noble assembly of robes, food and drink, beds, and medicines; he also scattered fragrant flowers over the Tathagata. At that time, those flowers transformed in midair into a pavilion of intersecting pathways adorned with the seven precious substances. When the brahmin saw this pavilion of intersecting pathways, he leapt for joy and could not contain himself. He approached and said to the Buddha:

– I humbly beseech the Blessed One to permit me to enter the path and become a śramaṇa.

The brahmin Kê Đầu was then able to practice the path. His faculties became tranquil, and he devoted himself to personal cultivation, casting off sloth and torpor. When his eyes saw forms, he did not give rise to perceptions or thoughts; the eye faculty did not pursue evil perceptions and stray thoughts, and he knew how to guard the eye faculty.

When his ears heard sounds, his nose smelled odors, his tongue tasted flavors, or his body experienced contacts, he did not give rise to perceptions of contact; it was likewise when his mind cognized dharmas. At that time, the brahmin was able to eliminate the five fetters that cover the human mind and deprive one of wisdom. He had no intention to kill, but purified his mind: he did not kill, think of killing, or tell others to kill; he carried neither knives nor clubs and aroused loving-kindness toward all sentient beings.

He cast off taking what was not given, did not give rise to thoughts of stealing, and purified his mind; he constantly maintained a mind of generosity and also caused all sentient beings to refrain from stealing. He himself abstained from sexual misconduct and taught others to abstain from sexual misconduct; he practiced the holy life, pure and without blemish, and purified his mind in the holy life. He did not speak falsely, nor did he teach others to speak falsely; he always remained sincere, without deceiving or deluding the people of the world, and in this respect purified his mind.

Furthermore, he did not engage in divisive speech, nor did he teach others to engage in divisive speech. If he heard something here, he did not repeat it elsewhere; if he heard something elsewhere, he did not repeat it here. In this respect, he purified his mind.

With regard to food and drink, he knew contentment. He was not attached to flavors or concerned with a flourishing appearance, nor did he seek to become plump and fair; he wished only to sustain his body and preserve his life, to eliminate old feelings and prevent new ones from arising, to attain the path through cultivation, and to abide forever in the unconditioned state. It is like a man or woman applying ointment to a wound or sore, wishing only to heal it.

This was likewise so. The reason he knew contentment with food was that he wished to eliminate and heal old feelings and prevent new ones from arising. At that time, he also understood how to practice the path without neglecting the proper times and without abandoning the practice of the thirty-seven factors of the path.

Whether sitting or walking, he eliminated the hindrance of sloth and torpor. During the first watch of the night, whether sitting or walking, he eliminated the hindrance of sloth and torpor. During the middle watch, he lay down on his right side with one foot resting upon the other, fixing his mind upon clarity.

During the final watch of the night, whether sitting or walking in meditation, he purified his mind.

Thus, he knew contentment with food and drink, practiced walking meditation without neglecting the proper times, eliminated impure thoughts of sensual desire, and, free from evil practices, entered the first dhyāna, with initial and sustained application of thought. With initial and sustained application of thought stilled, he relied upon joy and bliss and entered the second dhyāna. Free from joy, with equanimity and pure mindfulness, he personally knew bodily bliss—the state sought by the noble ones—and, with equanimity and pure mindfulness, entered the third dhyāna. When both suffering and pleasure had ceased and sorrow and anxiety were no more, being neither in pain nor in pleasure, with equanimity and pure mindfulness, he entered the fourth dhyāna.

With his mind in samādhi, pure and without blemish, he also attained fearlessness and further attained the samādhi of recollecting the events of innumerable past lives. He then recollected past events from one life, two lives, three lives, four lives, five lives, ten lives, twenty lives, thirty lives, forty lives, fifty lives, one hundred lives, one thousand lives, ten thousand lives, many thousands and tens of thousands of lives, eons of formation, eons of dissolution, and eons of formation and dissolution: “I was once born in such a place, with such a clan name and personal name; I ate such food, experienced such suffering and pleasure, and had such a long or short lifespan.

Dying here, I was born there; dying there, I was born here.” He clearly knew all the causal circumstances from beginning to end.

Again, with his mind in samādhi, pure and without blemish, he attained fearlessness and saw sentient beings being born and dying. With the divine eye, he observed sentient beings being born and dying, proceeding to good or evil destinies, possessing good or bad complexions, whether beautiful or ugly, and he knew entirely the classes according to which they proceeded. Some sentient beings committed evil with body, speech, and mind, slandered the noble sages, and created the roots of wrong karma; at the breakup of the body and the end of life, they were born in hell.

Other sentient beings practiced good with body, speech, and mind and did not slander the noble sages; at the breakup of the body and the end of life, they were born in a good destination, ascending to heaven. With the purified divine eye, he observed sentient beings, whether beautiful or ugly, proceeding to good or evil destinies, and possessing good or bad complexions; he knew them all and attained fearlessness. Furthermore, through the mind of relinquishment, he completely ended all outflows.

He further contemplated this suffering and knew it as it truly is: this is suffering, this is the arising of suffering, this is the cessation of suffering, and this is the way of escape from suffering. He knew them as they truly are. Having contemplated in this way, his mind was liberated from the outflow of sensual desire, the outflow of existence, and the outflow of ignorance. Once liberated, he attained the knowledge of liberation: “Birth and death are ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.” He knew this as it truly is. At that time, the brahmin Kê Đầu became an arhat.

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

6. Thus have I heard:

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

The Blessed One then addressed the bhikkhus:

– There are five things in the world that can never be obtained. What are the five? To wish that something subject to loss should not be lost—this cannot be obtained. To wish that a dharma subject to complete cessation should not cease—this cannot be obtained. To wish that anything subject to aging should not age—this cannot be obtained. To wish that anything subject to sickness should not become sick—this cannot be obtained. These, bhikkhus, are the five things that can never be obtained. Whether or not the Tathagata appears in the world, this world continues as before, without being impaired; there are the designations of loss and cessation, birth, aging, sickness, and death. Whether born or dying, all return to their origin. These, bhikkhus, are the five things difficult to obtain. You should seek skillful means to cultivate the five faculties. What are the five? They are the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. Bhikkhus who practice these five faculties then become stream-enterers; progressing toward once-returning, they become once-returners; progressing further, they eliminate the five fetters and become non-returners, attaining nirvana there and never returning to this world again. Progressing still further, with the exhaustion of the outflows, they attain the outflow-free state, liberation of mind, and liberation through wisdom. They personally realize this and freely journey on their own, no longer entering a womb, and know it as it truly is. Therefore, you should seek skillful means to eliminate the preceding five things and cultivate the five faculties. Thus, bhikkhus, should you train.

When the bhikkhus 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 Śrāvastī, in Jeta Grove, Anāthapiṇḍada’s Park.

The Blessed One then addressed the bhikkhus:

– There are now five kinds of persons who cannot be cured. What are the five? A flattering person cannot be cured; a deceitful and perverse person cannot be cured; a person who speaks harshly cannot be cured; an envious person cannot be cured; and a treacherous person cannot be cured.

These, bhikkhus, are the five kinds of persons who cannot be cured.

The Blessed One then spoke this verse:

The deceitful and harsh of speech,

The envious and the treacherous—

Such people cannot be cured

And are abandoned by the wise.

Therefore, bhikkhus, you should always train yourselves to maintain right mindfulness, abandon jealousy, cultivate proper deportment, and speak in accordance with the Dharma. You should know how to repay kindness, remembering the service of those who have nurtured you; do not forget even a small kindness, much less a great one. Do not harbor stinginess or greed, nor should you praise yourselves or disparage others. Thus, bhikkhus, you should train yourselves in this way.

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

8. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

– Long ago, Sakra, Lord of the Devas, said to the devas of the Heaven of the Thirty-three:

“If, when you worthy ones engage the asuras in battle, the asuras are defeated and the devas are victorious, seize the asura Vemacitrin, bind him with five bonds, and bring him here!”

Then the asura Vemacitrin likewise said to the asuras:

– “Today, when you engage the devas in battle, if you are victorious, bind Sakra, Lord of the Devas, and bring him here!”

Bhikkhus, you should know that the two sides then fought one another. The devas were victorious and the asuras were defeated. The devas of the Heaven of the Thirty-three seized the asura Vemacitrin, bound him, and brought him before Sakra, Lord of the Devas. They placed him outside the central gate, where he saw for himself that he was bound with all five bonds. Then Vemacitrin, king of the asuras, thought: “These devas follow the true Dharma, whereas the asuras practice what is contrary to the Dharma. I no longer wish to be an asura.” At once, the king found himself within the palace of the devas. The asura king then gave rise to this thought: “The Dharma of the devas is true, whereas the asuras follow what is contrary to the Dharma. I wish to remain here.”

Having thought in this way, Vemacitrin, king of the asuras, immediately realized that his body was no longer bound, and he delighted in the five sensual pleasures. But if Vemacitrin, king of the asuras, gave rise to this thought: “The devas follow what is contrary to the Dharma, whereas the Dharma of the asuras is true. I have no need of this Heaven of the Thirty-three and wish to return to the asura palace,” then the asura king’s body would immediately be bound with five bonds, and his enjoyment of the five sensual pleasures would naturally disappear.

Bhikkhus, you should know that no bondage occurs more swiftly than this. Yet bondage by Mara is swifter still. If the fetters arise, one is immediately bound by Mara; when the mind is stirred, one is bound by Mara, but when it is unmoved, one is not bound by Mara.

Therefore, bhikkhus, you should seek skillful means to keep the mind from being bound. Delight in secluded places. Why is this so?

Because these fetters constitute the domain of Mara. If bhikkhus dwell within Mara’s domain, they will never be able to attain liberation from birth, old age, illness, and death, nor escape sorrow, distress, suffering, and affliction. This is what I now call the limit of suffering.

If, however, a bhikkhu’s mind remains unmoved and does not cling to the fetters, he will immediately escape birth, old age, illness, death, sorrow, distress, suffering, and affliction. This is what I now teach as the limit of suffering. Therefore, bhikkhus, you should train yourselves thus: without fetters, one passes beyond the domain of Mara.

Thus, bhikkhus, you should train yourselves in this way.

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

9. Thus have I heard:

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

At that time, the Venerable Ananda approached the Blessed One, bowed down, and stood to one side. The Venerable Ananda then addressed the Blessed One:

– When cessation is spoken of, what dharma is said to cease?

The Blessed One replied:

– Ananda, unconditioned form receives this designation through causes and conditions. Freedom from desire and the unconditioned are called the Dharma of complete cessation. Its ending is called complete cessation. Feeling, perception, formations, and consciousness—unconditioned and without activity—are all Dharma-gates of cessation. Being free from desire and undefiled, their complete ending is therefore called complete cessation.

Ananda, you should know that freedom from desire and activity with regard to these five clinging skandhas is a Dharma-gate of cessation; their complete ending is called complete cessation. When these five clinging skandhas have been entirely extinguished and will never arise again, this is called complete cessation.

At that time, after hearing the Buddha’s teaching, the Venerable Ananda rejoiced and respectfully practiced it.

10. Thus have I heard:

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

At that time, the brahmin Sanh Lau approached the Blessed One, bowed down, and sat to one side. The brahmin Sanh Lau then addressed the Blessed One:

– What do you say, Gautama? What causes and conditions, and what past conduct, have brought about the decline, disappearance, and decrease of these people? In the past there were fortified cities, but today they have fallen into ruin; in the past there were inhabitants, but today the land lies desolate.

The Blessed One replied:

– Brahmin, you should know that because these people practice what is contrary to the Dharma, the fortified cities that existed in the past have now disappeared, and places that were formerly inhabited now lie desolate. All this is caused by the people’s stinginess and greed, their bondage by the fetters, and their habitual indulgence in sensual desire. Consequently, the winds and rains do not come in due season. Because the rains do not come in due season, the roots of the crops do not grow. The people then die in such numbers that the roads are filled with their bodies.

Brahmin, you should know that it is due to these causes and conditions that a country is ruined and its population is no longer numerous.

Furthermore, brahmin, because the people practice what is contrary to the Dharma, thunder, lightning, and thunderbolts spontaneously appear; hail falls from the sky and destroys the growing crops. At that time, the deaths among the people are beyond counting.

Furthermore, brahmin, because the people practice what is contrary to the Dharma, they contend with one another, striking one another with their fists or hurling bricks and stones at one another, and each loses his life.

Furthermore, brahmin, because those people contend with one another, they cannot live in peace. The ruler of the country is insecure, and each side raises armies to attack the other, so that countless multitudes die—some killed by swords, others by spears or arrows. Thus, brahmin, because of these causes and conditions, the population diminishes and is no longer numerous.

Furthermore, because the people practice what is contrary to the Dharma, the spirits do not assist or protect them, thus allowing calamities to befall them. They encounter peril and illness and lie disabled upon their beds. Few recover from sickness, while many die in epidemics. Brahmin, it is due to these causes and conditions that the population diminishes and cannot become numerous.

At that time, the brahmin Sanh Lau addressed the Blessed One:

– Gautama, what you have said is truly excellent! You have explained the meaning of the decline of the people of old. It is indeed just as the Tathagata has taught: in the past there were fortified cities, but today they have disappeared; in the past there were inhabitants, but today the land lies desolate. The reason is that when what is contrary to the Dharma prevails, stinginess and jealousy arise. Once stinginess and jealousy have arisen, wrongful karma arises. Because wrongful karma has arisen, the rain does not fall in due season, the five kinds of grain do not ripen, and the people are not healthy. Thus, conduct contrary to the Dharma becomes widespread, and calamities descend from the heavens, destroying the crops. This results from the people’s practice of what is contrary to the Dharma and their attachment to greed, stinginess, and jealousy. At that time, the ruler of the country is insecure, and each side raises armies to attack the other. Very many people die, causing the land to become desolate and the people to scatter. Today, Blessed One, your words are most excellent and wonderful! It is conduct contrary to the Dharma that brings about these calamities, even to the point that people are seized by others and deprived of their lives. Because of conduct contrary to the Dharma, thoughts of stealing arise; once thoughts of stealing have arisen, they are later executed by the king. Once wrong thoughts have arisen, nonhuman beings find an opportunity to harm them. Due to these causes and conditions, they meet their deaths, the population diminishes, and there are no longer fortified cities in which to dwell.

Gautama! Today you have spoken at great length. It is as though one who was bent over were made straight, one who was blind regained sight, and light appeared in the darkness.

You have given eyes to those without eyes. The ascetic Gautama has now expounded the Dharma through countless skillful means. I now take refuge in the Buddha, the Dharma, and the Sangha.

May I be accepted as an upasaka; for the rest of my life, I shall never again dare to take life. Ascetic Gautama, if you see me riding an elephant or a horse, I ask that you accept my reverence nonetheless. This is because I, a brahmin, receive benefactions from King Pasenadi, King Bimbisara, King Udayana, King Evil-Born, and King Udayana.

I fear failing in virtue. If I bare my right shoulder, I humbly ask the Blessed One to accept my homage. If I am traveling on foot and encounter Gautama approaching, I shall remove my sandals; I humbly ask the Blessed One to accept my homage.

At that time, the Blessed One solemnly accepted. The brahmin Sanh Lau rejoiced with irrepressible delight, approached the Buddha, and said:

“Now, once again, I take refuge in the ascetic Gautama. I humbly ask the Blessed One to accept me as an upasaka.”

The Blessed One then gradually expounded the Dharma to him, causing him to give rise to a joyful mind. After hearing the Dharma, the brahmin rose from his seat and departed.

Having heard the Buddha’s teaching, the brahmin Sanh Lau rejoiced and respectfully put it into practice.