增壹阿含經

XXXVII. CHAPTER ON THE SIX GRAVE MATTERS (2)

6. 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, Venerable Sariputra went to the Blessed One, bowed before him, and sat to one side. Sariputra then said to the Blessed One:

“Now that I have completed the rains retreat in the city of Sravasti, I wish to journey among the people teaching and guiding them.”

The Blessed One said:

“Now is indeed the proper time.”

Sariputra then rose from his seat, bowed, and withdrew. Not long after Sariputra had departed, a bhikkhu harboring slanderous intentions said to the Blessed One:

“Sariputra quarreled with the bhikkhus without making amends, and now he has gone journeying among the people.”

The Blessed One then said to a bhikkhu:

“Quickly convey my words and summon Sariputra here!”

The bhikkhu replied:

“Yes, Blessed One!”

The Buddha instructed Venerable Maudgalyayana and Venerable Ananda:

“Invite all the bhikkhus in their rooms to come before the Blessed One. Why is this? Sariputra will enter samadhi and now, before the Tathagata, utter a lion’s roar.”

After hearing the Buddha’s instruction, the bhikkhus all assembled before the Blessed One, bowed, and sat to one side. The bhikkhu who had received the Buddha’s command went to Sariputra and told him:

“The Tathagata wishes to see you, Venerable Sir.”

Venerable Sariputra went to the Blessed One, bowed before him, and sat to one side. The Buddha said to Sariputra:

“Not long after you departed, a bhikkhu of impure conduct came to me and said: ‘The bhikkhu Sariputra quarreled with the bhikkhus without making amends, and then went journeying among the people.’ Upon examining the matter, is this true?”

Sariputra said to the Buddha:

“The Tathagata himself knows the truth of this matter.”

The Tathagata said:

“I myself already know it, but the assembly now has doubts. Before the assembly, you should therefore vindicate your purity.”

Sariputra said to the Buddha:

“From my birth until now, I have reached the age of eighty. Whenever I reflect upon myself, I find that I have never taken life or spoken falsely. Even in jest, I have not spoken falsely, nor have I ever quarreled back and forth. Perhaps one whose mind was not properly attentive might do such a thing. Blessed One, now that my mind is pure, how could I contend with a fellow practitioner of the holy life?

“Just as this earth accepts clean things and also accepts unclean things—feces, urine, filth, blood, pus, phlegm, and spittle—without ever resisting them, yet the earth neither speaks ill nor speaks well of them, so too am I, Blessed One. My mind is unmoved. How could I quarrel with a fellow practitioner of the holy life and then depart far away? Only one whose mind is not properly attentive would act in such a way. Now that my mind is upright, how could I quarrel with a fellow practitioner of the holy life and then depart far away?

“Just as water can wash clean what is fine and can also wash clean what is foul, yet the water does not think, ‘I will wash this clean but abandon that,’ so too am I, without any thought of discrimination. How could I quarrel with a fellow practitioner of the holy life and then depart far away?

“Just as a mighty fire burns mountains and forests without choosing between what is fine and what is foul, and is entirely without discriminating thought, so too am I. How could I intend to quarrel with a fellow practitioner of the holy life?

“Just as a broom sweeps without choosing between what is fine and what is foul, but can sweep everything clean without discriminating thought; and just as an ox whose two horns have been sawn off is exceedingly gentle and not violent, easily led wherever one wishes without resistance—so indeed, Blessed One, is my mind. I do not give rise to any intention to cause harm. How could I quarrel with a fellow practitioner of the holy life and then go far away?

“Just as a Candala maiden wearing old, tattered clothing begs for food among the people without reservation, so too am I, Blessed One. I had no thought of provoking a dispute and then going far away.

“Just as a leaking pan of grease drips everywhere, and all who have eyes can see every place from which it leaks, so too, Blessed One, impurities leak from the nine openings of my body. How could I quarrel with a fellow practitioner of the holy life?

“Suppose a beautiful young woman had a corpse tied around her neck and became disgusted with it. Blessed One, I likewise feel disgust for this body, without any difference. How could I quarrel with a fellow practitioner of the holy life and then depart far away? Such a thing is not possible.

“The Blessed One himself should know this, and that bhikkhu should also understand it. If such a thing did occur, may that bhikkhu accept my apology.”

The Blessed One then said to that bhikkhu:

“You must now acknowledge your fault. Why is this? If you do not acknowledge it, your head will split into seven pieces.”

The bhikkhu became frightened, and the hairs of his body stood on end. He immediately rose from his seat, bowed at the Tathagata’s feet, and said to the Blessed One:

“I now know that I have offended Venerable Sariputra. I humbly ask the Blessed One to allow me to repent.”

The Blessed One said:

“Bhikkhu, you must personally turn to Sariputra and ask his forgiveness. Otherwise, your head will split into seven pieces.”

That bhikkhu immediately turned toward Sariputra, bowed, and said:

“I humbly ask you to permit me to repent, for I was foolish and could not discern the truth.”

The Blessed One then said to Venerable Sariputra:

“You should now accept this bhikkhu’s repentance and stroke his head with your hand. Why is this? If you do not allow this bhikkhu to repent, his head will split into seven pieces.”

Sariputra stroked the bhikkhu’s head with his hand and said:

“I accept your repentance. Though you acted as one foolish and deluded, this Buddha-Dharma is exceedingly broad and great, and one may acknowledge one’s faults at the proper time. Excellent! I now permit you to repent. Do not transgress again.”

This was repeated three times. Sariputra then said to that bhikkhu:

“Do not transgress again! Why is this? There are six qualities that lead to hell, six qualities that lead to heaven, and six qualities that lead to nirvana.

“What are the six qualities that lead to hell? One desires to harm another; after giving rise to this harmful intention, one becomes delighted and elated, unable to restrain oneself; one instructs another person to harm someone; one gives rise to a harmful intention regarding that deed; after the person has been harmed, one becomes delighted over it, thinking, ‘I shall gain this evil reputation’; and before the deed has been carried out, one harbors sorrow and anxiety. These are the six qualities that cause a person to fall into an evil destiny.

“What are the six qualities that cause a person to reach a good destination? They are complete bodily morality, complete verbal morality, complete mental morality, purity of livelihood, an intention free from killing and harm, and an intention free from jealousy. These are the six qualities that bring birth in a good realm.

“How does one cultivate six qualities to reach nirvana? They are the six recollective practices. What are the six? One performs bodily acts of loving-kindness without blemish; performs verbal acts of loving-kindness without blemish; performs mental acts of loving-kindness without blemish; whenever one receives material support, one shares it with everyone without stinginess; one upholds the precepts without blemish and is cherished by the wise. In this way, morality can be perfected. Regarding wrong views and right view, one clearly distinguishes all the views through which the noble ones attain deliverance and completely sever the root of suffering. These are the six. You should seek skillful means to cultivate these six qualities. Thus, bhikkhus, you should train in this way.”

That bhikkhu once again rose from his seat, bowed at Venerable Sariputra’s feet, and said:

“I now ask forgiveness once more. Like one foolish and deluded, I could not discern the truth. I humbly ask Venerable Sariputra to permit me to repent. Henceforth, I will not transgress again.”

Sariputra said:

“I permit you to repent. The Dharma of the noble ones is exceedingly broad and great. You must correct your former faults, cultivate what is right anew, and never transgress again.”

After hearing Sariputra’s words, the bhikkhu rejoiced and respectfully practiced accordingly.

7. Thus have I heard:

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

The Blessed One then said to the bhikkhus:

“I shall now teach the foremost Dharma of ultimate emptiness. Consider it well.”

The bhikkhus replied:

“Yes, Blessed One.”

The bhikkhus respectfully received the Buddha’s instruction. The Buddha said:

“What is called the foremost Dharma of ultimate emptiness? When the eye arises, it arises, yet no place from which it comes can be seen. When it ceases, it ceases, yet no place of its cessation can be seen, apart from conventionally designated phenomena arising through causes and conditions.

What are conventionally designated causes and conditions? Namely: when this exists, that exists; with the arising of this, that arises. Conditioned by ignorance are formations; conditioned by formations is consciousness; conditioned by consciousness are name-and-form; conditioned by name-and-form are the six sense entrances; conditioned by the six sense entrances is contact; conditioned by contact is feeling; conditioned by feeling is craving; conditioned by craving is clinging; conditioned by clinging is existence; conditioned by existence is birth; conditioned by birth is death; and conditioned by death arise sorrow, distress, suffering, and affliction beyond reckoning.

In this way, this entire mass of suffering comes to be through these causes and conditions.

“When this does not exist, that does not exist; with the cessation of this, that ceases. With the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form cease; with the cessation of name-and-form, the six sense entrances cease; with the cessation of the six sense entrances, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, existence ceases; with the cessation of existence, birth ceases; with the cessation of birth, death ceases; and with the cessation of death, sorrow, distress, suffering, and affliction all cease.

Thus conventionally designated phenomena are entirely eliminated.

“The ear, nose, tongue, body, and mind are likewise. When they arise, they arise, yet one does not know any place from which they come. When they cease, they cease, yet one does not know any place of their cessation, apart from conventionally designated phenomena. Conventional designation means that when this arises, that arises, and when this ceases, that ceases.

“These six entrances have no creator. They are also the conventionally designated phenomena of name-and-form and the six entrances. Through the father and mother, conception occurs; it does not occur without causes and conditions.

This too is a conventional designation. Only when an antecedent condition is present does a subsequent thing come to be. It is like drilling wood to obtain fire.

Because the antecedent conditions are present, fire subsequently arises. Yet the fire does not come out from the wood, nor does it exist apart from the wood. If someone were to split the wood open and search for fire, it still could not be found.

Fire exists only after causes and conditions have converged. The arising of illness in these six faculties is likewise: illness arises within them only through the convergence of causes and conditions. When these six entrances arise, they arise, yet no place from which they come can be seen.

When they cease, they cease, yet no place of their cessation can be seen, apart from this conventional designation. They exist because the father and mother have come together.”

The Blessed One then spoke these verses:

“Bhikkhus, you should know that this body exists through the convergence of causes and conditions. Furthermore, bhikkhus, within a single human body are three hundred and sixty joints, ninety-nine thousand pores, five hundred blood vessels, five hundred sinews, and eighty thousand kinds of living organisms. Bhikkhus, you should know that the body composed of the six entrances is subject to such calamities. Bhikkhus, you should remember and contemplate such dangers. Who fashioned these bones? Who joined together these sinews and vessels? Who created these eighty thousand kinds of living organisms?”

When a bhikkhu reflects upon this matter, he immediately attains the second fruit, becomes a non-returner, or becomes an arhat. The Blessed One then spoke these verses:

“Bhikkhus, this is called the foremost Dharma of ultimate emptiness. I have taught you the Tathagata’s method of practice. Having aroused a mind of loving-kindness and compassion, I have now completed what I had to do. You should always remember to cultivate this Dharma. In secluded places, sit in meditation and contemplate it; do not be negligent. If you do not practice now, later regret will be of no benefit. This is my instruction. Thus, bhikkhus, you should train in this way.”

After hearing the Buddha’s teaching, the bhikkhus rejoiced and respectfully practiced accordingly.

8. 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 brahmin Sheng-lou went to the Blessed One. After exchanging greetings, he sat to one side. The brahmin then said to the Blessed One:

“Gautama, what do the ksatriyas now seek? What activities do they pursue? What teaching do they follow? What is their ultimate aim?

“What do the brahmins desire? What activities do they pursue? What teaching do they follow? What is their ultimate aim?

“What do kings now seek? What activities do they pursue? What teaching do they follow? What is their ultimate aim?

“What do bandits now seek? What activities do they pursue? What teaching do they follow? What is their ultimate aim?

“What do women seek? What activities do they pursue? What teaching do they heed? What is their ultimate aim?”

The Blessed One said to the brahmin:

“Ksatriyas commonly delight in conflict, possess many skills, and like to carry their undertakings through to completion without stopping midway.”

The brahmin asked:

“What do brahmins desire?”

The Blessed One said:

“Brahmins delight in spells and ritual arts, need a home, favor secluded places, and direct their minds toward the Brahma heaven.”

The brahmin asked again:

“What do kings seek?”

The Blessed One said:

“Brahmin, you should know that kings desire the affairs of state, direct their minds toward weapons and clubs, and are attached to wealth and treasure.”

The brahmin asked again:

“What do thieves and robbers desire?”

The Blessed One said:

“Thieves intend to steal, direct their minds toward deceit, and wish others not to know what they have done.”

The brahmin asked again:

“What do women seek?”

The Blessed One said:

“Women direct their minds toward men, are attached to wealth and treasure, have minds bound by relations between men and women, and desire freedom in sensual pleasure.”

The brahmin then said to the Blessed One:

“How extraordinary! The Blessed One knows all these many variations exactly as they are, without falsehood. What do bhikkhus now seek?”

The Blessed One said:

“They perfect the virtue of morality, let their minds roam in the Dharma of the path, direct their thoughts toward the Four Noble Truths, and wish to reach nirvana. This is what bhikkhus seek.”

The brahmin Sheng-lou said to the Blessed One:

“Indeed, Blessed One! The purpose of a bhikkhu’s practice cannot be shaken. This meaning is truly so. Gautama, nirvana is indeed blissful. The Tathagata has explained it extensively. It is like giving sight to the blind, hearing to the deaf, or showing light in darkness. What the Tathagata has taught today is just so, without any difference. I am now occupied with affairs of state and wish to return.”

The Blessed One said:

“You should know the proper time.”

The brahmin Sheng-lou then rose, circumambulated the Buddha three times, and withdrew.

Having heard the Buddha’s teaching, the brahmin Sheng-lou rejoiced and respectfully practiced accordingly.

9. 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 brahmin Sheng-lou went to the Blessed One, bowed, and sat to one side.

The brahmin then said to the Blessed One:

“Are there bhikkhus here? How can one cultivate the holy life without deficiency and cultivate the holy life in purity?”

The Blessed One said:

“If a person is complete in morality and violates nothing, this is called cultivating the holy life in purity. Furthermore, brahmin, if the eye sees forms without giving rise to attachment or conscious ideation, if one eliminates evil thoughts and abandons unwholesome phenomena, then the eye faculty remains unimpaired. Such a person cultivates the holy life in purity. If, when the ear hears sounds, the nose smells odors, the tongue tastes flavors, the body experiences contacts, and the mind cognizes phenomena, one entertains no conscious ideation and gives rise to no discursive thoughts, then one cultivates the holy life in purity and the mind faculty remains unimpaired. Such a person cultivates the holy life without deficiency.”

The brahmin said to the Buddha:

“Which people do not cultivate the holy life and do not perfect the practice of purity?”

The Blessed One said:

“If a person engages in sexual union, this is called conduct contrary to the holy life.”

The brahmin said to the Buddha:

“Which people are negligent and do not practice it fully?”

The Blessed One said:

“If a person associates with a woman, touches her hands or feet, and cherishes the experience in his heart without forgetting it, then, brahmin, his practice is incomplete. He falls into sexual misconduct and is associated with lust, anger, and delusion. Furthermore, brahmin, if he jokes and exchanges words with a woman, then, brahmin, his practice is incomplete.

He falls into lust, anger, and delusion, and his holy life is not complete enough for the cultivation of purity. Furthermore, brahmin, if a woman gazes at him with lustful eyes and he does not turn away, so that thoughts of lust, anger, and delusion arise within him and produce confused notions, then, brahmin, his holy life is impure, and he does not cultivate the holy life. Furthermore, brahmin, if a person hears a woman from afar—whether he hears her weeping or laughing—and lust, anger, and delusion arise within him, producing confused notions, then, brahmin, he does not cultivate the holy life in purity.

He is associated with lust, anger, and delusion, and his practice is incomplete. Furthermore, brahmin, if a person has previously seen a woman and afterward gives rise to thoughts of her, remembering the girl’s head and eyes, and, dwelling in a secluded place, produces thoughts of lust, anger, and delusion associated with evil conduct, then, brahmin, that person does not cultivate the holy life.”

The brahmin Sheng-lou then said to the Blessed One:

“How extraordinary! The ascetic Gautama knows the holy life and also knows what is contrary to the holy life. He knows conduct accompanied by outflows and conduct free from outflows. Why is this? I too have thought: ‘Some people touch the hands and feet of women and give rise to confused notions.’ I then thought: ‘Such a person’s practice is impure and is associated with lust, anger, and delusion.’ The foremost object from which pleasure is received is a woman. The foremost thing to be desired is the mutual exchange of glances. That woman may bind a man by speaking or laughing, or bind him by conversing with him. I then thought: ‘A person who fully engages in these six things practices impure conduct.’

“The Tathagata has explained the matter extensively today. It is like giving sight to the blind, showing the road to one who is lost, enabling a fool to hear the path, or allowing one with eyes to see forms. The Tathagata’s teaching of the Dharma is likewise. I now take refuge in the Buddha, the Dharma, and the Sangha. From this day onward, I will no longer take life. I humbly ask the Blessed One to accept me as a lay disciple.”

After hearing the Buddha’s teaching, the brahmin rejoiced and respectfully practiced accordingly.

10. Thus have I heard:

At one time, the Buddha was dwelling in a forest outside the city of Vaisali together with a great assembly of five hundred bhikkhus.

When it was time, Venerable Assaji put on his robe, took up his alms bowl, and entered the city to beg for food. Saccaka the Nigantha saw Assaji approaching from afar and said to him:

“What doctrines does your teacher expound? What instructions does he give? With what teaching does he instruct his disciples?”

Assaji replied:

“Brahmin, form is impermanent. What is impermanent is suffering; what is suffering is non-self; and what is non-self is empty. Emptiness means: ‘That is not mine, and I am not its possession.’ This is how the wise train. Feeling, perception, formations, and consciousness are impermanent. These five aggregates subject to clinging are impermanent; what is impermanent is suffering, what is suffering is non-self, and what is non-self is empty. Emptiness means: ‘That is not mine, and I am not its possession.’ If you wish to know, this is the doctrine in which my teacher instructs his disciples.”

The Nigantha covered both ears with his hands and said:

“Enough! Enough, Assaji! I do not wish to hear such words. If the ascetic Gautama teaches this, I truly do not wish to hear it. Why is this? According to my doctrine, form is permanent, while according to the ascetic’s doctrine, it is impermanent. One day I shall meet the ascetic Gautama and debate with him, and I shall eliminate the ascetic Gautama’s distorted views.”

At that time, five hundred young men had gathered in one place in the city of Vaisali to discuss matters together. The Nigantha went to the five hundred young men and said:

“Young men, come with me to the ascetic Gautama. Why is this? I wish to debate with that ascetic and cause him to see the path of the true principle.

The ascetic says that form is impermanent, but I hold that form is permanent. Just as a strong man grasps a long-haired goat in his hand and leads it wherever he wishes without difficulty, so too shall I debate with that ascetic, releasing or seizing him as I please without difficulty. Just as a powerful and ferocious six-tusked elephant plays in the deep mountains without difficulty, so too shall I debate with that ascetic without difficulty.

Just as two strong men seize a weak man, place him over a fire, and turn him as they please without difficulty, so too shall I debate doctrines with him without difficulty. In debate I can even defeat an elephant, much less a man. I can make an elephant run east, west, south, or north; how could I be inferior to a man?

Even these rafters and pillars in this assembly hall, though insentient things, can be made to move by my debate. How much more, when debating a person, could anyone defeat me? I shall cause him to spurt blood from his face and nose and die.”

Some young men in the gathering said:

“The Nigantha will certainly be unable to debate with the ascetic. We fear that the ascetic Gautama will instead defeat the Nigantha in debate.”

Others said:

“The ascetic cannot debate with the Nigantha; the Nigantha can certainly debate with the ascetic.”

The Nigantha then thought, “If the ascetic Gautama speaks as the bhikkhu Assaji did, that will be enough for me to confront him. If he has some other doctrine, I shall understand it after hearing it.”

The Nigantha then led the five hundred young men, surrounded before and behind by them, to the Blessed One. After exchanging greetings, he sat to one side.

The Nigantha then said to the Blessed One:

“What instructions does Gautama give? With what instructions does he teach his disciples?”

The Buddha said to the Nigantha:

“What I teach is that form is impermanent; what is impermanent is suffering; what is suffering is non-self; what is non-self is empty; and emptiness means: ‘That is not mine, and I am not its possession.’ Feeling, perception, formations, and consciousness—the five aggregates subject to clinging—are all impermanent. What is impermanent is suffering; what is suffering is non-self; and what is non-self is empty. Emptiness means: ‘That is not mine, and I am not its possession.’ This is the meaning of my instruction.”

The Nigantha replied:

“I do not wish to hear this doctrine. Why is this? As I understand the matter, form is permanent.”

The Blessed One said:

“Now focus your mind and contemplate the subtle principle, and only afterward should you speak.”

The Nigantha said:

“I now declare that form is permanent, and these five hundred young men hold the same doctrine.”

The Blessed One said:

“You now declare that form is permanent, and these five hundred young men hold the same doctrine.”

The Blessed One further said:

“You have come to present your own argument. Why, then, did you bring those five hundred people?”

The Nigantha replied:

“I now say that form is permanent. What does the ascetic wish to say?”

The Blessed One said:

“I say that form is impermanent and also non-self. This form exists through a temporary and deceptive conjunction; it is neither true nor stable, but is like a mass of snow. It is subject to cessation and change. You have just said that form is permanent. I shall now question you; answer as you think fit.

“What do you think, Nigantha? Does a wheel-turning sage-king exercise sovereignty within his own realm? Can that great king put to death one who does not deserve death and bind one who does not deserve to be bound?”

The Nigantha replied:

“That sage-king possesses such sovereign power. He can kill one who does not deserve to be killed and bind one who does not deserve to be bound.”

The Blessed One said:

“What do you think, Nigantha? Will a wheel-turning sage-king grow old, with white hair, a wrinkled face, and soiled clothing?”

The Nigantha remained silent and did not answer. The Blessed One asked him two or three times, but two or three times he remained silent and did not answer. Vajrapani, the mighty warrior holding a vajra mace, then spoke from the sky:

“If you do not answer this question now, I shall smash your head into seven pieces here before the Tathagata.”

The Blessed One said to the Nigantha:

“Look up into the sky.”

The Nigantha looked up and saw Vajrapani, the mighty warrior, and also heard the voice in the sky say, “If you do not answer the Tathagata’s question, I shall smash your head into seven pieces.” Seeing this, the Nigantha became terrified, and the hairs of his body stood on end. He said to the Blessed One:

“I humbly ask Gautama to protect me. Ask your question now, and I shall answer.”

The Blessed One said:

“What do you think, Nigantha? Does a wheel-turning sage-king grow old, with white hair, fallen teeth, loose skin, and a wrinkled face?”

The Nigantha replied:

“Ascetic Gautama, although this may be said, according to my doctrine form is permanent.”

The Blessed One said:

“Consider well before answering. Your former and latter statements do not accord with one another. Speak only to this question: Does a wheel-turning sage-king eventually grow old, with white hair, fallen teeth, loose skin, and a wrinkled face?”

The Nigantha replied:

“A wheel-turning sage-king will also grow old.”

The Blessed One said:

“A wheel-turning sage-king ordinarily exercises freedom within his own realm. Why, then, can he not escape old age, illness, and death? If he were to say, ‘May I not grow old, fall ill, or die; may I remain permanent,’ should he be able to achieve this? Is such a thing possible?”

The Nigantha remained silent and did not answer. He was sorrowful and unhappy and sat mute without speaking. Sweat poured from his body, soaking his garments, his seat, and even the ground.

The Blessed One said:

“Nigantha, before the great assembly you roared like a lion: ‘Young men, come with me to Gautama so that I may debate him. I shall subdue him as one seizes a long-haired goat and leads it wherever one wishes without difficulty. It will be like a great elephant entering deep water and playing as it pleases without fear. It will be like two strong men seizing a weak man, placing him over a fire, and turning him as they please.’ You also said: ‘I can always defeat even a great elephant in debate. Rafters, pillars, grasses, and trees such as these are entirely insentient, yet when I debate with them, I can make them contract and extend, bow and rise, and even cause sweat to flow from beneath their arms.’”

The Blessed One then raised his three robes and showed the Nigantha:

“Look at the Tathagata: not a trace of sweat is flowing. Yet now your sweat has soaked the ground.”

The Nigantha remained silent and did not answer. In that assembly was a young man named Duma. The young man Duma then said to the Blessed One:

“I now have the ability to present an analogy, and I wish to speak.”

The Blessed One said:

“Speak as you wish.”

The young man Duma said to the Buddha:

“Suppose that not far from a village there were a fine bathing pond, but in that pond lived a creature with many legs. The villagers—old and young, male and female—would come to the bathing pond, pull out that creature, strike and wound it with stones and tiles, and cut off all its legs. Though the creature wished to return to the water, it could never do so. This Nigantha is likewise. At first he was fierce and wished to debate with the Tathagata, harboring jealousy and arrogance. The Tathagata has removed all of these without the slightest remainder. This Nigantha can never again come to debate with the Tathagata.”

The Nigantha said to the young man Duma:

“You are foolish and deluded and cannot distinguish truth from falsehood. I am not debating with you; I am debating with the ascetic Gautama.”

The Nigantha then said to the Buddha:

“Please question me about the doctrine, and I shall speak again.”

The Blessed One said:

“What do you think, Nigantha? If a wheel-turning sage-king wished old age, illness, and death not to come upon him, could this be achieved? Could that great sage-king truly have his wish fulfilled?”

The Nigantha replied:

“His wish could not be fulfilled.”

“If one wishes this form to exist or wishes this form not to exist, can that wish be fulfilled?”

The Nigantha replied:

“It cannot be fulfilled, Gautama.”

The Blessed One said:

“What do you think, Nigantha? Is form permanent or impermanent?”

The Nigantha replied:

“Form is impermanent.”

“If it is impermanent, then it is subject to change. Do you regard it as self or regard the self as its possession?”

“No, Gautama.”

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

“They are impermanent.”

The Blessed One said:

“If they are impermanent and subject to change, do you see any self in them?”

“No.”

The Blessed One said:

“Are these five aggregates subject to clinging permanent or impermanent?”

The Nigantha replied:

“They are impermanent.”

The Buddha said:

“If they are impermanent and subject to change, do you see any self in them?”

“No.”

“What do you think, Nigantha? You said they were permanent. Does this assertion not contradict the truth?”

The Nigantha then said to the Buddha:

“I was foolish and could not distinguish the ultimate truth, and so I aroused the desire to debate with Gautama and declared that form was permanent. Suppose a mighty lion saw a man approaching from afar: would it become afraid? That would be impossible. The Tathagata is likewise today, without the slightest fear. I was confused and did not understand the profound meaning, yet I dared to trouble the ascetic Gautama.

“You have explained the matter extensively. It is like giving sight to the blind, restoring perfect hearing to the deaf, showing the path to one who is lost, or enabling one without eyes to see forms. The ascetic Gautama is likewise, teaching me the Dharma through countless skillful means. I now take refuge in the ascetic Gautama, the Dharma, and the Bhikkhu Sangha. From this day until the end of my life, I shall be a lay disciple and shall no longer take life. I humbly ask Gautama and the Bhikkhu Sangha to accept my invitation. I wish to offer the midday meal to the Buddha and the Bhikkhu Sangha.”

The Blessed One silently accepted. Seeing that the Blessed One had accepted his invitation, the Nigantha rose from his seat, circumambulated the Buddha three times, bowed, and departed. He went to the young men of Vaisali and said to them:

“Whatever you had intended to offer me, provide it to me now without missing the proper time. I have invited the ascetic Gautama and the Bhikkhu Sangha to take their meal tomorrow.”

Each of the young men then prepared various foods and drinks and brought them to him. That very night, the Nigantha prepared an abundance of delicious food and drink and arranged fine seats. He then went to the Buddha and said:

“It is the proper time; the hour has now arrived. I humbly ask you to come.”

When the time came, the Blessed One put on his robe, took up his alms bowl, and entered the city of Vaisali together with the Bhikkhu Sangha. They went to the Nigantha’s house and sat in order. When the Nigantha saw that the Buddha and the Bhikkhu Sangha were seated, he personally served them the various foods and drinks. When he saw that the Buddha and the Bhikkhu Sangha had finished eating and washed their hands, he brought a low seat, sat before the Tathagata, and wished to hear the Dharma.

The Blessed One then taught him a sublime discourse: a discourse on generosity, a discourse on morality, and a discourse on birth in heaven; he explained that sensual desire is defiled and evil, that sexual indulgence is impure conduct, and that renunciation is bliss. When the Blessed One saw that the Nigantha’s mind had opened, he taught him the Dharma that all Buddhas invariably teach: suffering, its origin, its cessation, and the path. He explained all of this to the Nigantha. At that very seat, the Nigantha became free from dust and defilement and attained the pure Dharma eye.

The Blessed One then spoke these verses:

After speaking these verses, the Blessed One rose from his seat and departed. When the Nigantha’s five hundred disciples heard that their teacher had accepted the Buddha’s instruction, they said to one another:

“Why has our great teacher taken Gautama as his teacher?”

These disciples then left the city of Vaisali and stood in the middle of the road. Meanwhile, the Nigantha wished to go to the Buddha to hear the Dharma. The Blessed One taught the Dharma to the Nigantha, encouraging him and causing him to rejoice. After hearing the Dharma, the Nigantha rose from his seat, bowed to the Buddha, and withdrew.

The Nigantha’s disciples saw their teacher approaching from afar and said to one another:

“The disciple of the ascetic Gautama is coming along the road.”

They then struck him with stones and tiles and killed him. When the young men heard that the Nigantha had been killed by his disciples, they went to the Blessed One, bowed, and sat to one side. They said to the Blessed One:

“The Nigantha received the Tathagata’s guidance but has now been killed by his disciples. Since his life has ended, where has he been reborn?”

The Blessed One said:

“He was a virtuous person who had perfected the Four Noble Truths. Having destroyed the three fetters, he became a stream-enterer and will certainly reach the end of suffering. Now that his life has ended, he has been reborn in the Heaven of the Thirty-Three. After seeing the Buddha Maitreya, he will reach the end of suffering. Such is the meaning of this; you should remember and cultivate it.”

The young men then said to the Blessed One:

“How extraordinary! This Nigantha came to the Blessed One seeking to hold a doctrinal debate, but instead bound himself with his own arguments and received the Tathagata’s guidance. Whoever encounters the Tathagata never does so in vain. It is like a person entering the ocean to obtain treasures: he will certainly obtain them and will never return empty-handed. It is likewise here. Any sentient being who comes to the Blessed One wishing to obtain the treasure of Dharma will never return empty-handed.”

The Blessed One then taught the young men the sublime Dharma, causing them to rejoice. After hearing the Buddha teach the Dharma, the young men rose from their seats, circumambulated the Buddha three times, bowed, and withdrew.

Having heard the Buddha’s teaching, the young men rejoiced and respectfully practiced accordingly.