增壹阿含經

XXXXIII. CHAPTER: THE DEVA MAHUYET ASKS ABOUT THE NOBLE EIGHTFOLD PATH (1)

1. Thus have I heard:

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

When no one else was present, the deva Mahuyet came to the Blessed One, bowed his head at the Buddha’s feet, and sat to one side.

The deva then addressed the Buddha:

“Just now this thought occurred to me: ‘Can one reach the end of this world by traveling on foot over the earth?’ I now ask the Blessed One: Can one travel to the end of the world?”

The Buddha said:

“For what reason do you ask this?”

The deva replied:

“Formerly, on one occasion, I went to the Brahma Baga. Seeing me coming from afar, that Brahma said: ‘Welcome, deva Mahuyet! This is the unconditioned realm, where there is no birth, aging, illness, death, end, beginning, sorrow, anxiety, suffering, or affliction.’

“At that time I thought: ‘Is this the path to nirvana? Why? Because in nirvana there is no birth, aging, illness, death, sorrow, anxiety, suffering, or affliction. Is this the ultimate boundary of the world? If it is the ultimate boundary of the world, can the world then be traversed to its end?’”

The Blessed One asked:

“What kind of spiritual power do you now possess?”

The deva replied:

“Just as an expert archer’s arrow flies unobstructed, so too is the potency of my present spiritual power: it is unhindered.”

The Blessed One said:

“I shall now ask you a question; answer as you think fit. Suppose four young men, skilled in archery, stood facing the four directions and simultaneously shot their arrows. Suppose a person came who wished to catch all four arrows before they fell to the ground. What do you think, deva? Would that person have to be exceedingly swift to prevent the arrows from touching the ground?

“You should know, deva, that in the palaces of the sun and moon there is a swift-moving deva whose pace in going, coming, arriving, and stopping surpasses that person’s speed. Yet swift though the palaces of the sun and moon may be, the combined speed of that person and the deva of the solar and lunar palaces does not equal the speed of the devas of the Heaven of the Thirty-Three. The speed of the devas of the Heaven of the Thirty-Three does not equal that of the Yama Heaven. Such are the spiritual powers of the devas, each surpassing the one before. Even if you possessed spiritual powers like theirs and traveled from one kalpa to another for as many as a hundred kalpas, you still could not reach the end of the world. Why? The extent of the earthly realm cannot be calculated.

“You should know, deva, that in the distant past I was once a seer named Mahuyet, the same name as yours. I had ended sensual desire and could fly through the air without obstruction. My spiritual powers then surpassed those of ordinary people: in the time it takes to snap one’s fingers, I could catch arrows shot toward the four directions and prevent them from falling.

Possessing such spiritual powers, I thought: ‘Can I use these powers to reach the ultimate boundary of the earthly realm?’ I then traveled throughout the world but could not reach the end of its extent. After that life ended, I advanced in virtue and cultivated the path, attained Buddhahood, and sat upright beneath the tree, contemplating my former deeds. When I had been a seer, even with those wondrous powers I could not reach the end of that realm.

What spiritual power could bring one to its ultimate boundary?

“I then thought: ‘One must rely upon the Noble Eightfold Path; only then can one reach the end of birth and death.’ What does it mean to rely upon the Noble Eightfold Path? It means right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. You should know, deva, that only this Noble Eightfold Path enables one to reach the end of the world. Buddhas of the past, as numerous as the sands of the Ganges, reached the end of the world by fully employing this Noble Eightfold Path.

“If in the future Buddhas, Blessed Ones, appear in the world, they too will use this Noble Eightfold Path to reach the ultimate boundary.”

The Blessed One then spoke these verses:

When the deva Mahuyet heard the Buddha teach the Noble Eightfold Path, then and there the dust and defilements fell away from him, and he attained the pure Dharma-eye.

The deva then bowed his head at the Buddha’s feet, circumambulated the Buddha three times, and withdrew. That same day he also scattered various beautiful flowers over the Tathagata and spoke these verses:

The Buddha then approved the deva’s words. Seeing that the Buddha had approved them, the deva bowed at the Buddha’s feet and withdrew.

Having heard the Buddha’s teaching, the deva rejoiced and respectfully practiced it.

2. 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 said to the bhiksus:

“I shall now teach the noble practice of the Eight Precepts. Consider it carefully, remember it, rejoice in it, and respectfully practice it.”

The bhiksus listened to the Buddha’s instruction.

The Blessed One said:

“What is the practice of the Eight Precepts? First, not to kill living beings. Second, not to steal. Third, not to engage in sexual activity. Fourth, not to speak falsely. Fifth, not to drink intoxicants. Sixth, not to eat at improper times. Seventh, not to lie upon high or luxurious beds. Eighth, to refrain from singing and entertainment, and from adorning the body with flowers and perfumes.

“Bhiksus, this is the noble practice of the Eight Precepts.”

Upali then addressed the Buddha:

“How should one cultivate the practice of the Eight Precepts?”

The Buddha said:

“Upali, on the eighth, fourteenth, and fifteenth days of the month, a good man or good woman should go to a sramana or an elder bhiksu, announce his or her name, and vow: ‘From morning until evening, like an arhat, I shall keep my mind unchanged and unwavering. I shall not use knives or clubs against living beings, but shall extend loving-kindness universally to all. Today I undertake the precepts and shall not violate even one. I shall not give rise to an intention to kill. Following the instruction of the true person, I shall not steal, engage in sexual activity, speak falsely, drink intoxicants, eat at improper times, lie upon high or luxurious beds, engage in singing or instrumental music, or adorn my body with flowers and perfumes.’

“If the person possesses wisdom, he should speak thus himself; if he lacks wisdom, he should be instructed to speak thus.

“The bhiksu should furthermore instruct him thoroughly, allowing nothing to be omitted and not departing from the proper sequence. He should also teach him to make a vow.”

Upali addressed the Buddha:

“How should that vow be made?”

The Buddha said:

“That person should vow: ‘Through this practice of the Eight Precepts, may I not fall into hell, the realm of hungry ghosts, or the animal realm. May I also not fall into any of the eight difficult circumstances, dwell in a borderland, fall among the violent and wicked, or follow evil spiritual friends. May I serve my parents, remain upright and not cultivate wrong views, be born in the central region of a country, hear this wholesome Dharma, discern and contemplate it, and accomplish each teaching.

Through the merit of observing these precepts, may I gather all goodness for all sentient beings. I dedicate this merit to them so that they may attain unsurpassed, complete, true enlightenment. I dedicate the blessings of this vow to followers of the Three Vehicles so that they may never retreat midway.’

“Furthermore, this practice of the Eight Precepts is used in training for the path of a Buddha, the path of a pratyekabuddha, and the path of an arhat. Those throughout the world who study the True Dharma also practice this principle. If, in a future age, the Buddha Maitreya—the Tathagata, Worthy One, Perfectly Enlightened One—appears, may whoever encounters his assembly be liberated at the proper time.

“When the Buddha Maitreya appears in the world, his sravakas will gather in three assemblies. The first assembly will contain nine billion six hundred million bhiksus; the second, nine billion four hundred million bhiksus; and the third, nine billion two hundred million bhiksus. All will be arhats whose outflows have ended. The king of that country and the nation’s preceptor will also teach these words without omitting anything.”

The Venerable Upali then addressed the Buddha:

“If a good man or good woman observes the Eight Precepts but does not make a vow, will that person obtain great merit?”

The Buddha replied:

“Although merit is obtained, it is not sufficient. Why? I shall now explain.

“In the past there was a king named Bao Nhac, who governed his people justly according to the Dharma and ruled this realm of Jambudvipa. At that time a Buddha named Ratnagarbha Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One, appeared in the world. The king had a daughter named Muni, whose appearance was extraordinarily excellent and whose complexion resembled peach blossoms. This was entirely the result of having made offerings to Buddhas in former lives.

“That Buddha also had three assemblies of sravakas. The first assembly contained one hundred million sixty-eight thousand disciples; the second, one hundred million sixty thousand; and the third, one hundred million thirty thousand. All were arhats whose outflows had ended. That Buddha taught his disciples:

“‘Bhiksus, remember to sit in meditation and do not be negligent. You must also find skillful means to recite and study the sutras and precepts.’

“That Buddha’s attendant was named Purnakama and was foremost in learning, just as my bhiksu Ananda is now foremost in learning. The bhiksu Purnakama addressed the Buddha Ratnagarbha:

“‘Some bhiksus have dull and obscured faculties. They neither apply themselves diligently to meditation nor recite and study the teachings. In which group will the Blessed One place such people today?’

“The Buddha Ratnagarbha replied:

“‘If bhiksus have dull and obscured faculties and are incapable of practicing meditation, they should cultivate the three kinds of superior conduct. What are the three? Sitting in meditation, reciting sutras, and diligently assisting with the affairs of the Sangha.’

“In this way that Buddha taught his disciples the sublime Dharma. At that time there was an elderly bhiksu who was also incapable of practicing meditation. He thought: ‘I am now old and weak and cannot practice meditation. I should therefore seek a way to follow the practice of diligent service.’ The elderly bhiksu entered the city of Yema and begged for lamp oil to offer to the Buddha Ratnagarbha so that the light before him would never be extinguished. Princess Muni saw the elderly bhiksu begging along the streets and asked:

“‘Bhiksu, what do you need today?’

“The bhiksu replied:

“‘Princess, you should know that I am old and unable to practice meditation. I am therefore begging for various kinds of oil to offer to the Buddha and to keep the light of the Honored One burning.’

“When the princess heard the Buddha’s name, she became so joyful and inspired that she could not contain herself. She said to the elderly bhiksu:

“‘Bhiksu, do not beg elsewhere. I myself will provide all the lamp oil you require and give you a sufficient supply.’

“The elderly bhiksu accepted the princess’s gift. Every morning he collected the oil and offered it to the Buddha Ratnagarbha. He vowed to dedicate the merit of this wholesome deed to unsurpassed, complete, true enlightenment, saying: ‘I am old, my faculties are dull, and I lack the wisdom to practice meditation. Through this merit, wherever I am born, may I not fall into an evil destination. In a future life may I encounter a Blessed One no different from the present Buddha Ratnagarbha. May I also encounter a holy Sangha no different from the present holy Sangha, and may the Dharma taught then be no different from that taught now.’

“The Buddha Ratnagarbha knew the thought in that bhiksu’s mind and smiled. Five-colored rays of light issued from his mouth, and he said:

“‘Bhiksu, after innumerable kalpas in the future, you will become a Buddha named Dipamkara Tathagata, Worthy One, Perfectly Enlightened One.’

“The elderly bhiksu was so delighted that he could not contain himself. His resolve became firm, his aspiration never to retreat, and his complexion appeared extraordinary and unlike that of ordinary days. Seeing that he looked different from usual, Princess Muni asked:

“‘Bhiksu, today your countenance is exceptionally wonderful and unlike that of ordinary days. Has something pleasing happened?’

“The bhiksu replied:

“‘Princess, you should know that just now the Tathagata poured ambrosia upon the crown of my head.’

“Princess Muni asked:

“‘How did the Tathagata pour ambrosia upon the crown of your head?’

“The bhiksu replied:

“‘The Tathagata Ratnagarbha bestowed a prediction upon me, saying that after innumerable asamkhyeya kalpas in the future, I shall become a Buddha named Dipamkara Tathagata, Worthy One, Perfectly Enlightened One. My resolve is now firm and my aspiration will not retreat. Thus, Princess, the Tathagata has bestowed a prediction upon me.’

“The princess asked:

“‘Did the Buddha not bestow a prediction upon me?’

“The elderly bhiksu replied:

“‘I do not know whether he has bestowed a prediction upon you.’

“After hearing the bhiksu’s words, the princess mounted a carriage adorned with precious plumes and went to the Buddha Ratnagarbha. She bowed her head at the Buddha’s feet and sat to one side. The princess addressed the Buddha:

“‘I am the donor who continually provides all the necessary oil. Yet the Blessed One has now bestowed a prediction upon the bhiksu alone and has not bestowed one upon me.’

“The Buddha Ratnagarbha replied:

“‘The merit of arousing the resolve and making a vow is immeasurable; how much more so when material wealth is also given.’

“Princess Muni said:

“‘If the Tathagata does not bestow a prediction upon me, I shall take my own life.’

“The Buddha Ratnagarbha replied:

“‘In a woman’s body one cannot seek to become a wheel-turning sage king, Sakra, a Brahma king, Mara, or a Buddha.’

“The princess asked:

“‘Is it certain, then, that I cannot attain unsurpassed enlightenment?’

“The Buddha Ratnagarbha replied:

“‘You can, Princess Muni, attain unsurpassed, complete, true enlightenment. Yet you should know that after innumerable asamkhyeya kalpas in the future, a Buddha will appear in the world who will be your good spiritual friend. That Buddha will bestow a prediction upon you.’

“The princess then addressed the Buddha:

“‘Can the recipient be pure while the donor remains defiled?’

“The Buddha Ratnagarbha replied:

“‘What I teach today concerns purity of intention and the making of a firm vow.’

“After speaking, the princess rose from her seat, bowed her head at the Buddha’s feet, circumambulated him three times, and withdrew.

“Upali, you should know that after innumerable asamkhyeya kalpas, the Buddha Dipamkara appeared in a great country named Padma and assembled with a great Sangha of one hundred sixty-eight thousand bhiksus. The king and people of that country all came to honor and serve the Buddha. At that time the country was ruled by a king named Devayana, who governed according to the Dharma and ruled the realm of Jambudvipa. The king invited the Buddha and the bhiksu Sangha to receive a meal offering.

“Early that morning, the Buddha Dipamkara donned his robe, took his bowl, and led the bhiksu Sangha into the city. There was then a brahmin named Maitreya, handsome in countenance and surpassing everyone else, like a Brahma deva. He had mastered all the scriptural collections, was thoroughly versed in writings and incantations, and clearly understood astronomy and geography.

Seeing the Buddha Dipamkara approaching from afar, he beheld his extraordinarily excellent appearance, transcending anything in the world, his faculties serene, and his body adorned with the thirty-two marks and eighty characteristics. At this sight he became joyful, gave rise to wholesome thoughts, and reflected: ‘The scriptures record that the appearance of a Tathagata is extremely difficult to encounter. He appears only at the proper time, just as the udumbara flower appears only at the proper time.

I should now go and examine him.’

“The brahmin took five flowers in his hand and went to the Blessed One. He then thought: ‘One who possesses all thirty-two marks is called a Buddha.’ He scattered the five flowers over the Buddha, wishing to see the thirty-two marks. Yet he saw only thirty and could not see the other two. Doubt arose in him: ‘As I observe the Blessed One, I cannot see the mark of the broad, long tongue or the mark of the sheathed male organ.’

“He then spoke these verses:

“The Buddha Dipamkara then entered right concentration, enabling the brahmin to see those two marks. The Buddha Dipamkara displayed his broad, long tongue, covering his entire face with it. He emitted a great light, which returned and entered through the crown of his head. Seeing that the Buddha possessed all thirty-two marks, the brahmin became so delighted that he could not contain himself, and said:

“‘May the Blessed One bear witness for me. Today I offer these five flowers to the Tathagata and offer this body to the Noble Honored One.’

“When he made this vow, the five flowers in the air transformed into an extraordinarily wonderful jeweled pavilion with four pillars and four gates. Seeing it, the brahmin became so delighted that he could not contain himself. He made this vow: ‘In a future life, may I become a Buddha like the Buddha Dipamkara, with disciples and followers just like his.’

“The Buddha Dipamkara knew the thought in the brahmin’s mind and smiled. It is the constant Dharma of all Buddhas that when bestowing a prediction, a Buddha smiles and five-colored rays issue from his mouth, illuminating the entire trichiliocosm so that the sun and moon no longer shine; the light then returns and enters through the crown of his head. When one is predicted to become a Buddha, the light enters through the crown.

When one is predicted to become a pratyekabuddha, the light issues from the mouth and returns through the ears. When one is predicted to become a sravaka, the light returns through the shoulders. When one is predicted to be born among the devas, the light returns through the arms.

When one is predicted to be born among humans, the light returns through both sides of the waist. When one is predicted to be born as a hungry ghost, the light returns through the armpits. When one is predicted to be born as an animal, the light returns through the knees.

When one is predicted to be born in hell, the light enters through the heels.

“Seeing the light return through the crown of the Buddha’s head, the brahmin became so delighted that he could not contain himself. He immediately spread his hair over the ground and said: ‘If the Buddha does not bestow a prediction upon me, I shall mutilate my faculties here and now.’ The Buddha Dipamkara knew the thought in the brahmin’s mind and said:

“‘Rise quickly. In a future age you will become a Buddha named Sakyamuni Tathagata, Worthy One, Perfectly Enlightened One.’

“Having heard the Buddha’s prediction, the brahmin’s heart was so filled with joy that he could not contain himself. There and then he attained the samadhi of miraculous manifestation, rose into the air to a height of seven fathoms above the ground, and joined his palms toward the Buddha Dipamkara.

“Upali, do not regard this as strange. The elderly bhiksu in the time of the Buddha Ratnagarbha was none other than the Buddha Dipamkara. Princess Muni at that time was none other than I myself. At that time the Buddha Dipamkara gave me the name Sakyamuni. Because of those causes and conditions, I now teach this practice of the Eight Precepts: one should make a vow, for without a vow there is no result. Why? Had the princess not made such a vow at that time, she would have attained the object of her aspiration within that very kalpa but ultimately would not have attained Buddhahood. The blessings of making vows cannot be measured; through them one reaches the place of ambrosia, the place of cessation. Thus, Upali, you should train in this way.”

Having heard the Buddha’s teaching, the Venerable Upali rejoiced and respectfully practiced it.

3. Thus have I heard:

At one time the Buddha was in the country of Magadha, accompanied by a great Sangha of five hundred bhiksus, and gradually journeyed to the bank of a river.

The Blessed One saw a large log floating in midstream and sat beneath a tree on the riverbank. He said to the bhiksus:

“Do you see that log being carried along by the water?”

The bhiksus replied:

“Yes, we see it.”

The Buddha said:

“Suppose that log does not become lodged on this shore or the far shore, does not sink in midstream or wash ashore, is not taken out by humans or nonhuman beings, is not caught in a whirlpool, and does not rot. It will gradually drift to the great ocean. Why? The ocean is the source to which all rivers flow.

“You bhiksus are likewise. If you do not become lodged on this shore or the far shore, do not sink in midstream or lie upon the bank, are not seized by humans or nonhuman beings, are not caught in a whirlpool, and do not rot, you will gradually reach nirvana. Why? Nirvana has right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration as the source leading to nirvana.”

A cowherd named Nanda was standing in the distance leaning on his staff and heard this teaching. He gradually approached the Buddha and said:

“I too shall not become lodged on this shore or the far shore, sink in midstream or wash ashore, be seized by humans or nonhuman beings, be caught in a whirlpool, or rot. I shall gradually reach nirvana. I pray that the Blessed One permit me, here upon this very road, to become a sramana.”

The Buddha said:

“Return the cattle to their owner; afterward you may become a sramana.”

The cowherd Nanda said:

“These cattle remember their calves and will return home by themselves. I pray that the Blessed One ordain me here.”

The Buddha said:

“Although these cattle will return home by themselves, you must still follow them and deliver them to their owner.”

The cowherd obeyed the instruction, delivered the cattle, and returned to the Buddha. He said:

“I have now delivered the cattle. I pray that the Blessed One permit me to become a sramana.”

The Blessed One then permitted him to become a sramana and conferred full ordination upon him.

Another bhiksu addressed the Buddha:

“What is this shore? What is the far shore? What does it mean to sink in midstream? What does it mean to become lodged upon the bank? What does it mean not to be seized by humans? What does it mean not to be caught in a whirlpool? What does it mean not to rot?”

The Buddha told the bhiksu:

“‘This shore’ means the body itself, and ‘the far shore’ means the destruction of the body. To sink in midstream means sensual craving. To wash ashore means the five sensual pleasures.

To be seized by humans means that a person of an eminent family makes this vow: ‘Through the merit and blessings of this deed, may I become a king or a great minister.’ To be seized by nonhuman beings means that a bhiksu makes this vow: ‘May I be born in the realm of the Four Heavenly Kings and practice the holy life there. I now dedicate this merit to birth in a heavenly realm.’ This is called being seized by nonhuman beings.

To be caught in a whirlpool means wrong doubts. To rot means wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. This is what it means to rot.”

The bhiksu Nanda then dwelt in a secluded and peaceful place, cultivating diligently by himself the purpose for which a clansman shaves off his hair and beard, leaves home to study the path, and practices the unsurpassed holy life. Birth and death ended; the holy life was established; what had to be done was done; and he would receive no further existence. There upon his seat, the bhiksu Nanda became an arhat.

Having heard the Buddha’s teaching, the Venerable Nanda rejoiced and respectfully practiced it.

4. Thus have I heard:

At one time the Buddha was staying in the country of Magadha, at the Karanda Bamboo Grove, together with a great assembly of five hundred.

At that time, because Devadatta possessed spiritual powers, Prince Ajatasatru offered him five hundred pots of rice each day. The bhiksus heard that Devadatta was receiving this daily offering from King Ajatasatru because of his spiritual powers. They went together to the Buddha, bowed their heads at his feet, and sat to one side. Many bhiksus then addressed the Buddha:

“Devadatta possesses great spiritual might. King Ajatasatru now makes offerings to him, providing five hundred pots of rice every day.”

Having heard these words, the Buddha said to the bhiksus:

“Do not entertain such thoughts about the gains and offerings coveted by the bhiksu Devadatta. Because of these gains and offerings, that foolish man will bring about his own destruction. Why? Devadatta left the household life but has not attained the goal of his aspiration. Bhiksus, you should know that this is like a man who leaves his village carrying a sharp axe and goes to a great tree, intending to cut out its heartwood. Upon arriving, however, he takes only branches and leaves back home.

“This bhiksu is likewise attached to gains and offerings. On account of them, he praises himself before others and disparages the conduct of other bhiksus; he will certainly not attain the goal of his aspiration. Because of these gains and offerings, he makes no effort to arouse courageous resolve. Like the man who sought heartwood but failed to obtain it, he is rejected by the wise.

“If a bhiksu receives gains and offerings but does not boast about himself or disparage others, he may nevertheless say before others, ‘I am one who observes the precepts, while that person violates them.’ Such a bhiksu still does not attain the goal of his aspiration. He is like a man who leaves the trunk behind and carries branches and leaves home. Seeing him, the wise say: ‘Although this man has brought branches home, he does not know the trunk.’ The bhiksu here is likewise. Because he receives gains and offerings, he observes the precepts, practices the holy life, and delights in cultivating right concentration. Yet on account of this concentration, he boasts before others: ‘I have attained concentration; others have not.’ What that bhiksu ought to accomplish still bears no fruit.

“This is also like a person seeking heartwood who goes to a great tree, examines its trunk, discards the branches and leaves, and takes only the core home. Seeing him, the wise say: ‘This man alone has obtained the essential part of the tree.’ A bhiksu should likewise receive gains and offerings, observe the precepts without boasting or disparaging others, cultivate right concentration in the same way, and gradually cultivate wisdom. In this Dharma, wisdom is foremost. Devadatta has not attained wisdom in this Dharma, nor is he complete in the precepts.”

A bhiksu addressed the Buddha:

“Why does Devadatta not understand the Dharma of the precepts? He possesses spiritual powers, has accomplished various practices, and possesses this wisdom. Why does he not understand the Dharma of the precepts? Where there is wisdom, surely there is right concentration; and where there is right concentration, surely there are precepts.”

The Buddha said:

“The Dharma of the precepts is an ordinary worldly matter. Accomplishing right concentration is also an ordinary worldly matter. Flying through spiritual powers is likewise an ordinary worldly matter. The accomplishment of wisdom alone is the ultimate meaning.”

The Blessed One then spoke these verses:

“Bhiksus, you should know that by this means it is understood that Devadatta comprehends neither the Dharma of the precepts nor the practices of wisdom and right concentration. Do not resemble Devadatta in coveting gains and offerings. One who covets gains and offerings falls into an evil destination and does not reach a wholesome path.

If one is attached to gains and offerings, one cultivates wrong view and abandons right view; cultivates wrong intention and abandons right intention; cultivates wrong speech and abandons right speech; cultivates wrong action and abandons right action; cultivates wrong livelihood and abandons right livelihood; cultivates wrong effort and abandons right effort; cultivates wrong mindfulness and abandons right mindfulness; and cultivates wrong concentration and abandons right concentration.

“Therefore, bhiksus, do not give rise to a mind that covets gains and offerings; restrain it so that it does not arise. If such a mind has already arisen, seek skillful means to eliminate it. Thus, bhiksus, you should train in this way.”

When the Buddha taught this sublime Dharma, sixty bhiksus relinquished their monastic robes and adopted the life of householders. Another sixty bhiksus attained liberation of mind through the ending of the outflows; all dust and defilement were cleansed away, and they attained the pure Dharma-eye.

Having heard the Buddha’s teaching, the bhiksus rejoiced and respectfully practiced it.

5. 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 said to the bhiksus:

“I shall now teach the parable of the raft. Consider it carefully and remember it in your hearts.”

The bhiksus replied:

“Yes, Blessed One.”

The bhiksus listened to the Buddha’s instruction.

The Buddha said:

“What is called the parable of the raft? If, while traveling, you are seized by bandits, you should collect your minds and not give rise to evil thoughts. You should arouse a protective and mindful mind that extends everywhere, immeasurable and boundless beyond calculation.

Maintain your minds like the earth. This earth receives clean things and also receives filthy things; it receives urine, excrement, impurities, and all that is foul. Yet the earth gives rise to no thought of increase or decrease and does not say, ‘This is bad; this is good.’ Your conduct should now be likewise.

Even if seized and imprisoned by bandits, do not give rise to evil thoughts or a mind of increase and decrease. Be like earth, water, fire, and wind, which accept the bad and the good alike, without any thought of increase or decrease.

“Arouse loving-kindness, compassion, sympathetic joy, and equanimity toward all sentient beings. Why? Even wholesome teachings must be relinquished, how much more so unwholesome teachings that one has become accustomed to practicing.

Suppose a person encounters a dangerous and frightening place and wishes to pass beyond that danger to a place of safety. As he searches wherever he can for safety, he sees a great river, very deep and broad, with neither boat nor bridge by which to reach the far shore. The place where he stands on this shore is extremely frightening, while the far shore is free from fear.

He thinks and devises a plan: ‘This river is very deep and broad. I can gather wood, grass, and leaves, bind them into a raft, and cross the river, using this raft to propel myself from this shore to the far shore.’ He then gathers branches, grass, and leaves, binds them into a raft, and propels himself from this shore to the far shore. After crossing, he thinks: ‘This raft has greatly benefited me.

By means of it I escaped this peril and went from a place of fear to a place free from danger. I shall not abandon this raft but will carry it wherever I go.’

“What do you think, bhiksus? Having arrived, should that person carry the raft upon his back, or should he not carry it?”

The bhiksus replied:

“Blessed One, he should not. His aspiration has already been fulfilled; what use would there be in carrying the raft?”

The Buddha said to the bhiksus:

“Even wholesome teachings must be relinquished, how much more so what is contrary to the Dharma.”

A bhiksu then addressed the Buddha:

“What does it mean that even wholesome teachings must be relinquished, much more what is contrary to the Dharma? Do we not study the path by relying upon the Dharma?”

The Buddha said:

“Rely upon conceit to eliminate conceit, conceit-of-conceit, superior conceit, self-conceit, conceit based on wrong views, conceit within conceit, and overweening conceit. Use non-conceit to eliminate conceit-of-conceit and the absence of humility; use right confidence to eliminate wrong conceit and superior conceit, thereby completely eliminating the four kinds of conceit.

“Formerly, before I attained Buddhahood, while sitting beneath the tree I thought: ‘Who is the most eminent and powerful within the desire realm? I shall subdue him. Then all devas and humans in this desire realm will be subdued.’ I further thought: ‘I have heard that there is a wicked Mara named Papiman. I shall now do battle with that Mara. By subduing Mara Papiman, all proud and powerful devas will be subdued.’

“I then sat upon my seat and smiled, causing the entire realm of Mara Papiman to quake. From the sky a voice was heard speaking these verses: