增壹阿含經

XXXXV. THE HORSE KING CHAPTER

1. Thus have I heard:

At one time, the Buddha was dwelling in the city of Rajagriha, in the Bamboo Grove of Kalanda, together with an assembly of five hundred great bhikkhus.

At that time, in the city there was a Brahmin named Ma-e-de-lợi, who was thoroughly versed in the scriptures of the non-Buddhist traditions, fully understood astronomy and geomancy, and clearly comprehended all worldly principles of conduct and social interaction. The Brahmin had a daughter named Ý Ái, who was highly intelligent, upright and beautiful in appearance, and rarely equaled in the world.

The Brahmin then thought: “The Brahminical scriptures say that there are two kinds of persons whose appearance in the world is exceedingly difficult to encounter. What are these two? They are a Tathagata, Worthy and Perfectly Enlightened One, and a Wheel-Turning Sage King.

When a Wheel-Turning Sage King appears, the seven treasures naturally manifest in response. I now have a precious daughter of surpassing beauty, foremost among jewel maidens. At present there is no Wheel-Turning Sage King, but I have heard that a prince of King Chân Tịnh named Tất-đạt has renounced the household life to train in the Way and possesses the thirty-two marks and eighty excellent characteristics.

If he had remained at home, he would have become a Wheel-Turning Sage King; having renounced the household life to train in the Way, he has attained Buddhahood. I can now give my daughter to that śramaṇa.”

The Brahmin then brought his daughter before the Buddha and said:

“May the śramaṇa accept this jewel maiden.”

The Buddha told the Brahmin:

“Enough, enough, Brahmin! I have no need of this person who is attached to sensual desire.”

Three times the Brahmin addressed the Buddha:

“Śramaṇa! Please accept this jewel maiden. In all the world, none can compare with her.”

The Buddha said:

“Brahmin! I understand your intention, but I have renounced the household life and do not engage in sensual pleasures.”

At that time, an elder bhikkhu was standing behind the Tathagata, fanning and attending upon the Buddha. That bhikkhu addressed the Buddha:

“May the Tathagata accept this woman. If the Tathagata has no need of her, then let us have her to serve us.”

The Buddha told the elder bhikkhu:

“You are truly foolish to disclose such a base intention in the presence of the Tathagata. Why have you allowed your mind to become bound to this woman?

“Women generally have nine faults. What are the nine? First, women are foul-smelling and unclean. Second, women speak harshly. Third, women do not know how to repay kindness. Fourth, women are jealous. Fifth, women are miserly. Sixth, women delight in wandering about. Seventh, women are frequently angry. Eighth, women utter many falsehoods. Ninth, women speak frivolously. Thus, bhikkhu, women have these nine kinds of faults.”

The Blessed One then spoke this verse:

Ever fond of laughing, crying, and wailing,

Seeming intimate, yet not truly intimate;

Seek some other skillful means,

And do not give rise to a distracted mind.

The elder bhikkhu then addressed the Buddha:

“Although women have these nine base and evil qualities, today I have observed this maiden and find no flaw in her whatsoever.”

The Buddha told the bhikkhu:

“You truly are a foolish man. Do you not believe the words spoken from the Tathagata’s own mouth? I shall now explain.

“In the distant past, in the city of Varanasi, there was a merchant named Phổ Phú who led five hundred merchants onto the sea in search of treasure. That sea, however, was inhabited by rakshasas who regularly devoured human flesh. At that time, a wind arose upon the sea and blew the merchants’ ship into the city of the rakshasas. Seeing the merchants approaching from afar, the rakshasas rejoiced exceedingly. They concealed their rakshasa forms and manifested as women of incomparable beauty, saying to the merchants:

“‘Worthy ones, welcome! Upon this precious strand, celestial palaces have been built for honored guests. There are hundreds of thousands of kinds of precious treasures, delicious dishes have been prepared, and there are also beautiful unmarried maidens. You may take pleasure with us.’

“Bhikkhu, you should know that when the foolish among those merchants saw the maidens, their minds immediately became attached to them. The merchant leader Phổ Phú then thought: ‘This great sea is the dwelling place of nonhuman beings. How could these maidens live here? They must certainly be rakshasas; there can be no doubt.’ The merchant leader then told the maidens:

“‘Enough, enough, ladies! We do not covet feminine beauty.’

“At that time, on the eighth, fourteenth, and fifteenth days of each month, a king of horses flew back and forth through the sky, calling out:

“‘Whoever wishes to escape the perils of the great sea, I can carry across.’

“Bhikkhu, you should know that the merchant leader climbed a tall tree. Seeing the horse king from afar and hearing his call, he was so overjoyed that he could scarcely contain himself, and he went to where the horse king was. Upon arriving, he said to the horse king:

“‘We are five hundred merchants who were driven off course by the wind and have now fallen into this place of extreme danger. We wish to cross the sea. Please help carry us across.’

“The horse king told the merchants:

“‘All of you, come here, and I shall carry you to the seashore.’

“The merchant leader Phổ Phú then told the merchants:

“‘The horse king is now nearby. Everyone should go to him so that together we may escape the dangers of the sea.’

“The merchants replied:

“‘Enough, enough, merchant leader! We shall remain here and enjoy ourselves together. Life in Jambudvipa is arduous, and we wished to find a place of pleasure. Here there is an abundance of rare and precious things, as well as beautiful maidens. We can remain here and enjoy the five sensual pleasures; afterward, having gradually amassed wealth, we shall cross the sea together.’

“The merchant leader told the merchants:

“‘Enough, enough, you foolish men! There are no women here. How could there be a human habitation in the midst of the great sea?’

“The merchants replied:

“‘Please desist, merchant leader! We cannot abandon this place and depart.’

“The merchant leader Phổ Phú then spoke this verse:

We have encountered this peril;

Do not imagine there are men or women here.

These beings are rakshasas,

And they will devour us one by one.

“‘If you will not go with me, each of you should take care of himself. If I have offended you in any way through body, speech, or mind, please forgive it all and do not bear it in mind.’

“The merchants then spoke this farewell verse together:

Convey our greetings on our behalf

To our relatives and neighbors in the village.

We shall remain here and enjoy ourselves,

With no thought of the time of return.

“The merchant leader replied in verse:

You have truly fallen into danger,

Deluded, you refuse to return.

Before very long,

You will all be devoured by demons.

“After speaking this verse, he left them and went to the horse king. Bowing his head in homage at the horse king’s feet, he mounted the horse and departed. When the merchants saw from afar that their leader had mounted the horse king, some among them cried out, while others became exceedingly frightened. The king of the rakshasas turned toward the other rakshasas and spoke this verse:

Once one has entered a lion’s mouth,

It is exceedingly difficult to escape;

How much more so after entering our realm—

To depart is truly difficult.

“The king of the rakshasas then transformed into the form of a woman of surpassing beauty. Pointing to her belly, she said, ‘If I do not devour your flesh, then I am no rakshasa!’ The horse king then carried the merchant leader through the air to the seashore, while the remaining five hundred merchants all met with calamity.

“At that time, in the city of Varanasi, there was a king named Phạm-ma-đạt who governed the people. The rakshasa followed behind the merchant leader, crying, ‘I have lost my husband!’ When the merchant leader returned home, the rakshasa conjured the appearance of carrying a young son in her arms and went before King Phạm-ma-đạt, saying to him:

“‘The world is truly perverse and will surely fall into ruin.’

“The king asked:

“‘What perversity in the world will cause it to fall into ruin?’

“The rakshasa said to the king:

“‘My husband has abandoned me, although I have committed no fault against him.’

“When King Phạm-ma-đạt saw that this young woman was exceedingly beautiful, a mind of attachment arose in him, and he said to her:

– "Her husband is a man devoid of benevolence and righteousness, for he has abandoned her."

At that time, King Brahmadatta sent someone to summon the merchant leader and asked him:

– "Is it true that you abandoned this beautiful wife?"

The merchant leader replied:

– "She is a rakshasi, not a woman."

The rakshasi woman immediately said to the king:

– "This man has no sense of the obligations between husband and wife. Now that he has abandoned me, he even reviles me as a rakshasi."

The king asked:

– "If you truly have no use for her, I shall take her for myself."

The merchant leader replied to the king:

– "She is a rakshasi. May Your Majesty do as you see fit."

King Brahmadatta then brought her into the inner palace and attended to her at appropriate times, not allowing her any cause for resentment.

That nonhuman rakshasi then devoured the king's flesh, leaving only his skeleton, and departed.

Bhikshu, do not think they were others! The merchant leader at that time was none other than the bhikshu Shariputra. The rakshasi of that time is now this young woman. King Brahmadatta of that time is now this elder bhikshu. The king of horses at that time was I myself. The five hundred merchants of that time are now these five hundred bhikshus. From this expedient account, you should understand that sensual desire gives rise to unstable perceptions. Why, then, would you now deliberately arouse thoughts of attachment?

The bhikshu then bowed his head at the Buddha's feet and said to the Buddha:

– I beseech you to accept my repentance for this grave offense. From this day forward, I shall never dare commit it again.

After hearing the Buddha's teaching, that bhikshu immediately went to a secluded place and diligently disciplined himself, cultivating that for which sons of noble families earnestly practice the holy life—the attainment of the unsurpassed holy life. That bhikshu then became an arhat.

Having heard the Buddha's teaching, the bhikshus rejoiced and respectfully put it into practice.

2. Thus have I heard:

At one time, the Buddha was staying at Shiqi, in the Amrapali Grove, together with an assembly of five hundred great bhikshus.

At that time, after completing the rains retreat, Venerable Shariputra and Venerable Maudgalyayana led five hundred bhikshus on a journey among the people, gradually arriving at the village of Shiqi. The newly arrived bhikshus and the resident bhikshus conversed and exchanged greetings, making a great commotion. Hearing the loud noise of the bhikshus, the Blessed One asked Ananda:

– What is causing such a loud commotion in this grove today? It sounds like trees and stones being smashed.

Ananda said to the Buddha:

– Today Venerable Shariputra and Maudgalyayana arrived here leading five hundred bhikshus. The newly arrived bhikshus and the resident bhikshus are exchanging greetings, and that is why there is such noise.

The Buddha told Ananda:

– Quickly send the bhikshus Shariputra and Maudgalyayana away. They need not remain here.

Obeying the instruction, Ananda immediately went to Shariputra and Maudgalyayana and said:

– The Blessed One has instructed you to depart from here at once and not remain.

Shariputra replied:

– We shall respectfully obey the instruction.

Shariputra and Maudgalyayana then left the grove and led the five hundred bhikshus away along the road.

When the Shakyans heard that the bhikshus Shariputra and Maudgalyayana had been dismissed by the Buddha, they immediately went to Shariputra and Maudgalyayana, bowed their heads at their feet, and said to Shariputra:

– Venerable Ones! Where do you intend to go?

Shariputra replied:

– We have been dismissed by the Blessed One and are now seeking a place to stay.

The Shakyans said to Shariputra:

– Venerable Ones, do not be concerned. We shall go to the Tathagata and ask forgiveness.

The Shakyans then went to the Buddha, bowed their heads at the Buddha's feet, withdrew, sat to one side, and said to the Buddha:

– We beseech the Blessed One to forgive the bhikshus who have come from afar. We beseech the Blessed One to take time to instruct them. Among these bhikshus who have come from afar, some are newly training in the path and have only just entered the gateway of the Dharma. They have not yet had the opportunity to draw near and behold the revered countenance of the Tathagata, and we fear their resolve may change. Just as young rice shoots cannot mature unless they receive soaking rain, so too are these bhikshus. If they depart without having drawn near the Tathagata, we fear their resolve may change.

At that time, Brahma, knowing the thought in the Tathagata's mind, disappeared from the Brahma realm and arrived before the Blessed One in the time it takes a strong man to extend his bent arm. He bowed his head at the Buddha's feet and withdrew to stand to one side. Brahma said to the Buddha:

– We beseech the Blessed One to forgive the bhikshus who have come from afar and to take time to instruct them. Among them may be bhikshus who have not yet reached consummation and may consequently undergo a change of heart. If they do not behold the revered countenance of the Tathagata, they may change their minds and return to their former occupations. It is like a newborn calf that has become separated from its mother: overwhelmed with sorrow, it refuses to eat. So too, if newly training bhikshus are unable to see the Tathagata, they may become estranged from the true Dharma.

The Blessed One then accepted the intercession of the Shakyans and Brahma's simile of the calf. When the Blessed One turned and looked back, Venerable Ananda thought, "The Tathagata has accepted the request of the people and the devas." Ananda went to the bhikshus Shariputra and Maudgalyayana and told them:

– The Tathagata wishes to see the Sangha. The devas and the people have together presented this request.

Venerable Shariputra then told the bhikshus:

– Put your robes and bowls in order, and let us go together to the Blessed One. The Tathagata has accepted our repentance.

Shariputra and Maudgalyayana led the five hundred bhikshus to the Buddha, bowed their heads at the Buddha's feet, withdrew, and sat to one side.

The Buddha then asked Shariputra:

– When I dismissed the bhikshus earlier, what did you think?

Shariputra said to the Buddha:

– When the Tathagata dismissed the Sangha earlier, I thought, "The Tathagata delights only in dwelling alone in secluded places and does not enjoy noisy places; therefore, he has sent the Sangha away."

The Buddha told Shariputra:

– What did you think afterward? Who, then, was to guide and sustain the noble assembly?

Shariputra said to the Buddha:

– Blessed One! At that time, I further thought, "I too should dwell in a secluded place, journey alone, and not remain amid noise and commotion."

The Buddha told Shariputra:

– Do not speak in this way, nor should you entertain the thought, "I should dwell in a secluded place." Is not the guidance and sustenance of the noble assembly now entrusted to the two bhikshus Shariputra and Maudgalyayana?

The Buddha then asked Maudgalyayana:

– When I dismissed the Sangha, what did you think?

Maudgalyayana said to the Buddha:

– When the Tathagata dismissed the Sangha, I thought, "The Tathagata wishes to dwell alone in the unconditioned state; therefore, he has dismissed the Sangha."

The Buddha asked Maudgalyayana:

– What did you think afterward?

Maudgalyayana said to the Buddha:

– Now that the Tathagata has dismissed the Sangha, we should gather the assembly together and keep it from dispersing.

The Buddha told Maudgalyayana:

– Excellent! Maudgalyayana, it is just as you have said. The guidance and sustenance of the assembly rest solely with me and the two of you. From this day forward, Maudgalyayana, you should instruct the bhikshus who are still in training, enabling them always to dwell in peace and security for a long time. Do not allow them to lose heart midway and fall back into birth and death.

If a bhikshu is endowed with nine qualities, he will not grow and prosper in the present life. What are the nine? He associates closely with and serves bad spiritual friends; when he has no business to attend to, he habitually delights in wandering about; he is constantly beset by calamities; he delights in accumulating possessions and is greedily attached to robes and bowls; he frequently speaks many deceptive and empty words; his mind is distracted and lacks concentration; he has no wisdom; he does not understand the purport of the teachings; and he does not listen to instruction at the appropriate time.

Therefore, Maudgalyayana! If a bhikshu is endowed with these nine qualities, he will not grow and prosper in the present life or receive its beneficial nourishment.

If a bhikkhu can fulfill nine qualities, he will bring the task to completion. What are the nine? Associating with good spiritual friends; practicing the true Dharma without clinging to wrong actions; always dwelling in secluded places and not delighting in the human world; having few illnesses and no afflictions; not accumulating many valuables and not clinging to robes and bowl; being diligent and energetic; having no distracted mind; understanding the meaning as soon as one hears it, without needing repetition; and hearing the Dharma at appropriate times without ever becoming weary or satisfied.

Therefore, Moggallana, if a bhikkhu fulfills these nine qualities, he will gain many benefits in the present Dharma. Therefore, Moggallana, you should remember to diligently instruct the bhikkhus and lead them to the lasting state of the unconditioned.

The Blessed One then spoke these verses:

Always remember to awaken yourself;

Do not cling to what is contrary to Dharma.

Your cultivation should follow right conduct,

So that you may escape the perils of birth and death.

When this task has been accomplished,

Acting thus brings merit.

Sentient beings have long wandered on,

But can put an end to aging, illness, and death.

When the task is done, if one again practices no more,

And returns to improper conduct,

Such a heedless person

Fulfills the practices subject to the outflows.

If one possesses a diligent mind

And always keeps this foremost in mind,

Instructing one another in succession,

One will then become free of the outflows.

Therefore, Moggallana, you should give this instruction to the bhikkhus and remember to study it!

At that time, the Blessed One taught the bhikkhus the subtle and wondrous Dharma, causing them to give rise to joyful minds. When the bhikkhus had heard the Dharma, more than sixty bhikkhus in the assembly attained liberation of mind through the exhaustion of the outflows.

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

3. Thus have I heard:

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

“If a bhikkhu dwells in a village where wholesome qualities decline and unwholesome qualities increase, that bhikkhu should train himself thus: ‘Now, while I dwell in this village, unwholesome qualities increase and wholesome qualities gradually decline. My thoughts are not unified; I cannot bring the outflows to an end or reach the secure state of the unconditioned. Only with hardship do I obtain robes, blankets, food and drink, beds, sitting mats, and medicines.’

“That bhikkhu should train himself thus: ‘Now, while I dwell in this village, unwholesome qualities increase and wholesome qualities decline. Moreover, it was not for the sake of robes, food and drink, beds, sitting mats, or medicines that I became a renunciant. What I now seek has not borne fruit.’ That bhikkhu should leave the village.

“If, again, a bhikkhu dwells in a village where wholesome qualities increase and unwholesome qualities decline, while robes, food and drink, sitting mats, and medicines are obtained only through diligent effort, that bhikkhu should train himself thus: ‘Now, while I dwell in this village, wholesome qualities increase and unwholesome qualities decline, although the articles offered to me are obtained only through diligent and arduous effort. I did not leave the household life to study the Way and cultivate the holy life for the sake of robes. Everything I sought in studying the Way has been fulfilled; therefore, throughout my life I should respectfully accept the offerings here.’”

The Blessed One then spoke these verses:

Robes, blankets, food and drink,

Beds and dwelling places—

One should not conceive attachment to them,

Nor should one return to worldly life.

It was not for robes or blankets

That one left home to study the Way.

The reason one studies the Way

Is to attain the fruit one seeks.

When conditions are suitable, a bhikkhu

May remain in that village throughout his life,

Enter nirvana there,

And bring the root of the life faculty to an end.

“Here, if that bhikkhu dwells in a secluded place among the people of a village, and wholesome qualities increase while unwholesome qualities naturally decline, that bhikkhu should remain in that village throughout his life and should not travel far away.”

The Venerable Ananda then said to the Buddha:

“Has not the Tathagata always said that the body composed of the four great elements is sustained by food and drink, and that mental phenomena such as mindfulness and perception likewise depend upon conditions, while wholesome qualities arise in dependence upon the mind? Yet that bhikkhu dwelling in the village obtains robes and food only through physical and mental hardship. How can that person give rise to wholesome qualities and remain in that village without traveling far away?”

The Buddha told Ananda:

“Articles such as robes, blankets, food, beds, sitting mats, and medicines are of three kinds. If a bhikkhu thinks exclusively about the four requisites offered to him and what he desires does not bear fruit, then those requisites are a source of suffering. If he has a contented mind and does not give rise to thoughts of craving and attachment, then devas and humans will rejoice in that bhikkhu. A bhikkhu should train himself in this way. It is for this reason that I have taught this principle. Therefore, Ananda, a bhikkhu should remain mindful of having few desires and being content. Thus, Ananda, you should now train yourself in this.”

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

4. Thus have I heard:

At one time, the Buddha was staying in the Park of the Brahmins.

When the time came, the Blessed One put on his robe, took up his bowl, and entered the Brahmin village to seek alms. At that time, the evil Mara Papiyan thought: “This ascetic now intends to enter the village to seek alms. I shall contrive to tell the men and women not to offer him food.”

The evil Mara Papiyan then instructed all the villagers not to give food to the ascetic Gautama. When the Blessed One entered the village to seek alms, no one spoke to him, nor did anyone approach to attend upon him or make offerings. In the end, the Tathagata obtained no alms and departed from the village. The evil Mara Papiyan then approached the Blessed One and asked:

“Ascetic! Did you fail to obtain alms?”

The Blessed One replied:

“Because Mara incited them, I received no food. Before long, you will undergo the corresponding retribution. Now listen as I speak: During this Auspicious Kalpa, a Buddha named Krakucchanda appeared in the world—the Tathagata, the Worthy One, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, the Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, the Buddha, the Blessed One.

“At that time, that Buddha was also dwelling in a village together with an assembly of four hundred thousand. The evil Mara Papiyan then thought: ‘Although I have sought a way to oppose this ascetic, I have ultimately accomplished nothing.’ Mara thought again: ‘I shall now instruct all the people of the Brahmin village not to give food to the ascetics.’

“At that time, the noble assembly put on their robes, took up their bowls, and entered the village to seek alms. In the end, the bhikkhus obtained no food, so they left the village and returned. The Buddha Krakucchanda then taught the bhikkhus this subtle and wondrous Dharma:

“‘When food is contemplated, there are nine kinds: four kinds of food belonging to the world and five kinds representing the supramundane.

“‘What are the four kinds of food belonging to the world? The first is material food, the second is contact as food, the third is volition as food, and the fourth is consciousness as food. These are the four kinds of food belonging to the world.

“‘What are the five kinds of food representing the supramundane? The first is meditation as food, the second is aspiration as food, the third is mindfulness as food, the fourth is the eight liberations as food, and the fifth is joy as food. Bhikkhus, these are called the five kinds of food representing the supramundane. You should concentrate your thoughts on abandoning the four worldly kinds of food and seek to fulfill the five supramundane kinds of food. Thus, bhikkhus, you should train yourselves.’

“When the bhikkhus had heard the Buddha’s teaching, they immediately disciplined themselves and fulfilled the five kinds of food. That Papiyan was unable to defeat them, and so he thought: ‘Now I cannot overcome these ascetics. Shall I seek an opportunity through the faculties of the eye, ear, nose, tongue, body, and mind?’

“At that time, when it was time for the Buddha’s sravaka disciples to seek alms, they put on their robes, took up their bowls, and entered the village. The people of the Brahmin village supplied the bhikkhus with robes, blankets, food and drink, bedding, and medicines, allowing them to lack nothing. They all approached, grasped the bhikkhus’ sanghati robes, and pressed their offerings upon them.”

At that time, that Buddha taught this Dharma to the assembly of sravakas: “Material gain leads one onto an evil path and prevents one from reaching the unconditioned. Bhikkhus, do not incline your thoughts toward attachment; you should contemplate abandoning material gain. If a bhikkhu is attached to material gain, he will not accomplish the fivefold Dharma-body and will not perfect the virtue of moral discipline.

“Therefore, bhikkhus, when the thought of material gain has not yet arisen, cause it not to arise; when the thought of material gain has already arisen, quickly eliminate it. Thus, bhikkhus, you should train yourselves!”

Thereupon Mara Papiyan concealed himself and departed.

When the bhikkhus had 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 Sravasti, in Jeta Grove, Anathapindika’s Park.

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

“You should practice loving-kindness and cause loving-kindness to spread widely. Through the practice of loving-kindness, anger and ill will naturally disappear. Why is this? Bhikkhus, you should know that long ago, an exceedingly ugly and ferocious evil spirit came to where Sakra, Lord of the Devas, was dwelling and climbed onto his throne. The devas of the Heaven of the Thirty-three became exceedingly angry, saying, ‘Why is this evil spirit sitting upon the throne of our Lord of the Devas?’ As soon as the devas gave rise to anger, that evil spirit’s countenance changed and became more handsome and excellent than usual.

“At that time, Sakra, Lord of the Devas, was seated in the Universal Assembly Hall, enjoying himself with celestial maidens. A deva came before Sakra and said:

“‘Kausika, you should know! An evil spirit is now sitting upon your honored throne, and the devas of the Heaven of the Thirty-three are exceedingly enraged. As soon as the devas give rise to anger, that spirit’s appearance changes and becomes more handsome and beautiful than usual.’

“Sakra, Lord of the Devas, then thought, ‘This must surely be a wondrous spirit.’ Sakra went to where that spirit was and, standing not far away, announced his own name:

“‘I am Sakra, Lord of the Devas.’

“When Sakra announced his name, that evil spirit immediately changed into an ugly form with a repulsive countenance. The evil spirit then vanished at once.

“Bhikkhus! By this means, you should understand that one must practice loving-kindness without abandoning it; its virtue is likewise such as this.

“Bhikkhus! Long ago, when I was only seven years old, I constantly cultivated loving-kindness. Throughout seven cycles of cosmic formation and seven cycles of cosmic dissolution, I did not wander through birth and death. When a cosmic cycle was about to dissolve, I was reborn in the Abhasvara Heaven. When a cosmic cycle was about to form, I was reborn in the Asamjnasattva Heaven, or became a Brahma king who led the devas and governed ten thousand worlds. Thirty-seven times I also became Sakra, Lord of the Devas, and countless times I became a wheel-turning sage king.

“Bhikkhus! By this means, you should understand that such is the virtue of practicing loving-kindness. Furthermore, when one who practices loving-kindness undergoes the dissolution of the body at death, one is reborn in the Brahma Heaven, leaves behind the three evil paths, and escapes the eight difficulties.

Furthermore, one who practices loving-kindness is born in a central and righteous land. Furthermore, one who practices loving-kindness has a handsome countenance, lacks none of the faculties, and possesses a complete and sound body. Furthermore, one who practices loving-kindness personally encounters the Tathagata and attends upon the Buddhas.

Such a person takes no delight in household life, wishes to leave home to study the Way, dons the three Dharma robes, shaves off his beard and hair, cultivates the Dharma of the sramana, and practices the unsurpassed holy life.

“Bhikkhus, you should know! It is just as when a person swallows a diamond: it can never be digested and must pass out. One who practices loving-kindness is likewise so. If a Tathagata appears in the world, that person will necessarily practice the Way and cultivate the unsurpassed holy life. Birth and death will be ended, the holy life established, what had to be done accomplished, and there will be no further assumption of a body. This will be known in accordance with reality.”

At that time, Venerable Ananda said to the Buddha:

“Blessed One! If the Tathagata does not appear in the world and that good man takes no delight in household life, toward what destination will he proceed?”

The Buddha told Ananda:

“If the Tathagata does not appear and that good man takes no delight in household life, he will shave off his own beard and hair in a secluded place and discipline himself in cultivation. In that very place, he will bring all the outflows to an end and accomplish the practice free from outflows.”

At that time, Ananda said to the Buddha:

“Blessed One! If that person cultivates the holy life by himself and practices the Three Vehicles, toward what destination will he proceed?”

The Buddha told Ananda:

“It is as you have said. I constantly teach the practice of the Three Vehicles, and the Buddhas of the three periods—past, present, and future—all teach the Dharma of the Three Vehicles.

“Ananda, you should know! There are times when the appearances and lifespans of sentient beings gradually diminish. Their forms become ugly and feeble, and they possess no majestic spiritual power.

They are filled with anger, jealousy, suspicion, deceit, illusion, and delusion, and their actions are unrighteous. Some are fierce and aggressive, contending with one another in succession and meeting one another in battle. Some hold tiles, bricks, knives, or clubs in their hands, killing, harming, and wounding one another.

At that time, when sentient beings pick up a blade of grass, it immediately turns into a knife or sword with which they take life. Among them are sentient beings who practice loving-kindness and are free from anger. When they see these strange and ominous transformations, they all become frightened and flee together far away from that malignant place.

They enter the forests and mountains, spontaneously shave off their beards and hair, don the three Dharma robes, and cultivate the unsurpassed holy life. Disciplining themselves in cultivation, they bring the mind’s outflows to an end, attain liberation, and thereby enter the realization free from outflows. Each says to the others, ‘We have overcome our enemies.’

“Ananda, you should know! Such a person is called the supreme victor.”

At that time, Venerable Ananda again said to the Buddha:

“To which division does that person belong: the division of the sravakas, the division of the pratyekabuddhas, or the division of the Buddhas?”

The Buddha told Ananda:

“That person properly belongs to the division of the pratyekabuddhas. Why is this? It is because that person performs meritorious deeds, plants roots of goodness, cultivates the Four Noble Truths in purity, and discerns all dharmas. The practice of wholesome Dharma is precisely loving-kindness. Why is this? Benevolence pervades all; one practices loving-kindness, and its virtue is vast. Long ago, clad in this armor of benevolence and loving-kindness, I subdued the retinue of Mara’s army and attained the unsurpassed Way beneath the Bodhi tree.

“By this means, you should understand that loving-kindness is the highest and foremost; loving-kindness is the most excellent Dharma. Ananda, you should know that one who practices loving-kindness is therefore called the supreme victor. Its virtue is such that it cannot be calculated. You should seek skillful means to cultivate loving-kindness. Thus, Ananda, you should train yourself!”

When Ananda had heard the Buddha’s teaching, he rejoiced and respectfully practiced it.

6. 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, early in the morning, Venerable Sariputra left his quiet chamber and went to where the Blessed One was. He bowed his head at the Buddha’s feet and withdrew to sit at one side. The Buddha then said to Sariputra:

“Today your faculties are pure and your countenance is extraordinary. In which samadhi are you now abiding?”

Sariputra said to the Buddha:

“Yes, Blessed One! I constantly abide in the samadhi of emptiness.”

The Buddha told Sariputra:

“Excellent, excellent! Sariputra is able to abide in the samadhi of emptiness. Why is this? Among all samadhis, the samadhi of emptiness is foremost. A bhikkhu abiding in the samadhi of emptiness does not cling to a self, a person, a sentient being, or a lifespan, nor does he perceive any root or end to conditioned activities. Since he does not perceive them, he does not create conditioned activities; since he does not create them, he does not assume a body. Since he does not assume a body, he does not undergo the results of suffering and happiness.”

Sariputra, you should know! In the past, before I attained Buddhahood, while sitting beneath a tree, this thought arose in me: “Because they have not attained what Dharma do sentient beings continue to revolve through birth and death without gaining liberation?” Then this thought arose in me again: “Because they do not possess the samadhi of emptiness, they continue to revolve through birth and death and cannot reach ultimate liberation.

This samadhi of emptiness exists, but sentient beings have not yet mastered it, causing them to give rise to perceptions of attachment. Because they give rise to worldly perceptions, they consequently undergo their lot of birth and death. If they attain this samadhi of emptiness, they will also be free of wishes and will immediately attain the samadhi of wishlessness.

Having attained the samadhi of wishlessness, they will not seek to die here and be born there, and will be entirely free of conceptual thought. Then that practitioner will further attain the samadhi of signlessness and be able to delight within himself. Because sentient beings do not attain these three samadhis, they continue to revolve through birth and death.”

After contemplating all dharmas, I immediately attained the samadhi of emptiness. Having attained the samadhi of emptiness, I then realized unsurpassed, complete and perfect awakening. At that time, upon attaining the samadhi of emptiness, I sat beneath the bodhi tree contemplating for seven days and seven nights without blinking.

Sariputra! By this skillful means, you should know that among all samadhis, the samadhi of emptiness is foremost. The king of all samadhis is precisely the samadhi of emptiness. Sariputra! You should seek the skillful means to perfect the samadhi of emptiness. Thus, Sariputra, you should train in this way!

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

7. Thus have I heard:

At one time, the Buddha was staying in the city of Rajagriha, at the Bamboo Grove of Kalanda, together with a great assembly of one thousand two hundred and fifty bhiksus.

At that time, in the city of Rajagriha there was a householder named Sirigupta, who was wealthy and possessed much gold, silver, precious jewels, mother-of-pearl, and agate, beyond reckoning. He did not associate with the Buddha’s Dharma, but served only the Nirgrantha heretics, as was well known to the king, officials, and great ministers.

At that time, the householders and renunciants among the Nirgrantha heretics discussed among themselves: “There is a self, and we maintain that there is a body belonging to the self.” They gathered with the six heretical teachers and held this discussion: “Now the ascetic Gautama knows everything and possesses omniscience. Yet we receive no offerings, while that ascetic receives abundant offerings. We must devise a way to prevent him from receiving offerings. We should go to the home of the householder Sirigupta and tell him to devise a plan.”

Then the Nirgrantha brahmin heretics and the six teachers went to the home of the householder Sirigupta and said to him:

“Householder, you should know! We were born from Brahma and are the children of Brahma, bringing many benefits. Now, out of compassion for us, you should go to the ascetic Gautama and invite him and the assembly of bhiksus to your home to receive offerings. You should also have a great fire pit made in your house, with flames blazing fiercely, and poison all the food before inviting them to come and eat. If the ascetic Gautama possesses omniscience and clearly knows the affairs of the three times, he will not accept the invitation. If he does not possess omniscience, he will accept the invitation and bring his disciples, and they will all be burned by the fire. Humans and devas will then enjoy peace and happiness, free from calamity.”

The householder Sirigupta silently acquiesced to the words of the six teachers. He then left the city and went to the Buddha, bowed his head at the Buddha’s feet, and, with a heart tainted by malice, said to the Buddha:

“I humbly beseech the Blessed One and the Sangha of bhiksus to accept my invitation.”

The Blessed One knew the thought in the householder’s mind and silently accepted the invitation.

When Sirigupta saw that the Tathagata had silently accepted the invitation, he rose, bowed his head at the Buddha’s feet, and withdrew. Along the way, he thought: “What my six teachers told me is undoubtedly true and clear. The ascetic Gautama does not know the thought in my mind and will certainly be consumed by the fire.”

Sirigupta returned home and ordered a great pit to be dug and a large fire kindled within it. He then ordered various foods to be prepared, all of them laced with poison. He also had a great pit dug outside the gate and a large fire kindled within it. Seats were arranged over the fire pit. When the food had been poisoned, he went to inform the Buddha that the appointed time had come.

The Blessed One knew that it was time. He donned his robe, took up his alms bowl, and, surrounded before and behind by the assembly of bhiksus, proceeded to the householder’s home.

The Buddha told the bhiksus:

“You must not walk ahead of me, nor sit before I do, nor eat before I do.”

At that time, the people in the city of Rajagriha heard that Sirigupta had made a great fire pit and prepared poisoned food, and had invited the Buddha and the assembly of bhiksus. The fourfold assembly all wept, wondering, “Could the Tathagata and the Sangha truly be harmed?” Some went to the Blessed One, bowed their heads at the Buddha’s feet, and said:

“We humbly beseech the Blessed One not to go to that householder’s home. He has made a great fire pit and prepared poisoned food.”

The Buddha said:

“Do not be afraid. The Tathagata cannot be harmed by anyone. Even if a fire throughout Jambudvipa were to blaze as high as the Brahma heaven, it would still be unable to burn me. How much less could this small fire harm the Tathagata? Such a thing could never occur. Upasakas, you should know that I harbor no thought of harming anyone.”

Then the Blessed One, surrounded before and behind by the assembly of bhiksus, entered the city of Rajagriha and arrived at the householder’s home. The Blessed One told the bhiksus:

“Do not enter the householder’s home before me, and do not eat before me. You should wait until the Tathagata has eaten, and only then may you eat.”

As soon as the Blessed One stepped upon the threshold, the fire pit naturally transformed into a clear, cool pond filled with many kinds of flowers. Great lotus blossoms as large as cartwheels also sprang forth, their stalks composed of the seven treasures, together with many other kinds of lotuses, among which queen bees flew and roamed. At that time, Sakra, lord of the devas; Brahma, king of the Brahma heaven; the king of the Tusita devas; gandharvas; asuras; yaksas; ghosts; and spirits saw these lotus blossoms arise from the fire pit. They all rejoiced and offered praise, unanimously proclaiming:

“The Tathagata is the foremost and most excellent one.”

Various heretics and followers of other teachings had gathered inside the householder’s home. When the upasakas and upasikas saw the Tathagata’s power of transformation, they all rejoiced and exulted beyond restraint. When the heretics and followers of other teachings saw the Tathagata’s power of transformation, they became deeply sorrowful and distressed. The honored deities in the sky scattered many kinds of precious flowers over the Tathagata. The Blessed One then proceeded through the air, four inches above the ground, toward the householder’s home. Wherever he lifted his foot, a lotus blossom as large as a cartwheel immediately sprang forth. The Blessed One turned to his right and told the bhiksus:

“All of you should walk upon these lotus blossoms.”

All the sravakas stepped upon the lotus blossoms and proceeded to the householder’s home. The Blessed One then related an ancient account by way of analogy:

“From the distant past until now, I have made offerings to Buddhas as numerous as the sands of the Ganges, attending upon and reverently honoring them without ever acting contrary to their wishes. By the power of this sincere vow, may all these seats remain firm and secure.”

The Blessed One told the bhiksus:

“I now permit the bhiksus first to steady their seats with their hands and then sit down. This is my instruction.”

The Blessed One and the Sangha of bhiksus all went to their seats and sat down. Beneath each of those seats, fragrant lotus blossoms sprang forth.

When Sirigupta saw the Buddha display such transformations, this thought arose in him: “I have been deceived by these heretics and followers of other teachings. I have destroyed my path among human beings and forever lost the path to the heavens.” His mind burned with anguish as though he had swallowed poison: “I will surely fall into the three evil destinies. The appearance of a Tathagata in the world is truly difficult to encounter.” Realizing this, he immediately burst into tears, bowed his head at the Buddha’s feet, and said:

– I humbly beseech the Tathagata to allow me to confess my transgression, amend what has passed, and correct my conduct in the future. I know that I have committed the offense of affronting the Tathagata. I humbly beseech the Blessed One to accept my confession; I dare not transgress again.

The Buddha said:

– Householder! Only by repenting and relinquishing your former intention can you recognize that you have affronted the Tathagata. The Dharma of the noble ones is exceedingly broad and permits you to repent and relinquish your offense in accordance with the Dharma. I now accept your confession; do not transgress again hereafter.

He said this three times.

At that time, King Ajatashatru heard that the householder Shiligūta had prepared a great fire pit and poisoned food with which he intended to harm the Tathagata. Upon hearing this, the king flew into a great rage and ordered his ministers:

– All those named Shiligūta throughout the entire kingdom must be put to death.

The king then recalled the virtues of the Tathagata. Grieving and weeping, with tears falling, he cast aside his royal crown and said to his ministers:

– What purpose is there in my remaining alive if I have allowed the Tathagata to be burned by fire and all the bhikkhus to be consumed in the flames? Go quickly to the householder’s residence and see how the Tathagata fares!

At that time, Prince Jivaka addressed King Ajatashatru:

– Your Majesty! Please do not grieve, nor give rise to evil intentions. Why is this? The Tathagata cannot be harmed by others. Today the householder Shiligūta will become a disciple of the Tathagata. I humbly ask Your Majesty to go and behold this transformation.

King Ajatashatru, consoled by Jivaka’s words, mounted the great elephant Snow Mountain and immediately proceeded to the householder Shiligūta’s residence. Dismounting from the elephant, he entered the householder’s dwelling at once. At that time, as many as eighty-four thousand people had assembled outside the gate. When King Ajatashatru saw lotus blossoms as large as cartwheels, he rejoiced so greatly that he could not contain himself, saying, “The Tathagata is ever victorious over the hosts of Mara.” The king said to Prince Jivaka:

– Excellent, Jivaka! Only now do I truly believe that the Tathagata possesses such wondrous powers!

King Ajatashatru then approached the Blessed One, bowed his head at the Buddha’s feet, withdrew, and sat to one side. King Ajatashatru saw light issuing from the Buddha’s mouth and also saw that the Blessed One’s countenance was extraordinarily sublime. The king rejoiced so greatly that he could not contain himself.

At that time, the householder Shiligūta said to the Buddha:

– The food I have prepared is all poisoned. I humbly beseech the Blessed One to wait a moment while I prepare other food. Why is this? I do not wish the Tathagata’s body to suffer harm.

The Buddha told the householder:

– The Tathagata and his disciples can never be harmed by anyone. Householder, since the food has already been prepared, you should make your offering at the proper time.

The householder served the food with his own hands. The Blessed One then spoke this verse:

Taking refuge in Buddha, Dharma, and Sangha,

Poisonous harm cannot injure us.

The Buddhas are without poison;

Taking refuge in the Buddha dispels poison.

Taking refuge in Buddha, Dharma, and Sangha,

Poisonous harm cannot injure us.

The Buddhas are without poison;

Taking refuge in the Dharma dispels poison.

Taking refuge in Buddha, Dharma, and Sangha,

Poisonous harm cannot injure us.

The Buddhas are without poison.

The poisons of craving and anger—

In the world, there is ultimately no poison;

Taking refuge in the Buddha dispels poison.

The poisons of desire, wrath, and anger—

These are the three poisons of the world.

The Tathagata and the Dharma are without poison;

Taking refuge in the Dharma dispels poison.

The poisons of desire, wrath, and anger—

The world possesses these three poisons.

The Tathagata and the Sangha are without poison;

Taking refuge in the Sangha dispels poison.

After the Blessed One had spoken this verse, he partook of the poisoned food. The Blessed One told the bhikkhus:

– Do not eat before me. Wait until the Tathagata has finished eating, and then you may eat.

The householder personally apportioned the food and drink as offerings to the Buddha and the Sangha of bhikkhus. When the householder Shiligūta saw that the Buddha had finished eating, he cleared away and washed the bowl, and then sat upon a low seat before the Buddha. The Blessed One then taught the wondrous Dharma to the householder and the eighty-four thousand people.

He taught the Dharma of giving, moral discipline, rebirth in the heavens, the impurity of thoughts of sensual desire, the great peril of desire, and the joy of renunciation. The Tathagata observed the minds of the householder and the assembly of eighty-four thousand and saw that their minds had opened and their understanding had unfolded, free from dust and defilement. He then taught the entire assembly of eighty-four thousand the teachings that all Buddhas invariably proclaim—suffering, its origin, its cessation, and the path—distinguishing and extensively explaining their practice.

At that time, while still seated, the assembly became entirely free from dust and defilement and attained the pure Dharma eye, just as a new garment readily takes on dye.

The householder likewise, while still seated, saw the trace of the path, saw the Dharma, attained the Dharma, discerned the various dharmas, passed beyond doubt, and attained fearlessness. No longer following other paths, he personally took refuge in the Buddha, the Dharma, and the Sangha and undertook the five precepts. Knowing that he had attained the trace of the path, the householder Shiligūta said to the Buddha:

– By offering poisoned food to the Tathagata, I have instead obtained great fruit, whereas by offering ambrosia to the adherents of other paths and heterodox teachings, I incurred wrongdoing. Why is this? Today I invited the Buddha and the Sangha of bhikkhus and served them poisoned food, yet in this very life I have gained this realization. I was deluded by those adherents of other paths for a long time, and thus I gave rise to evil intentions toward the Tathagata. Whoever follows other paths and heterodox teachings falls into extremes.

The Buddha told the householder:

– It is exactly as you say; you were deceived by them.

At that time, Shiligūta said to the Buddha:

– From this day forward, I shall no longer believe in or follow those adherents of other paths and heterodox teachings. Nor do I wish the members of my household who have long supported them to make offerings to them.

The Buddha told the householder:

– Do not speak thus. Why is this? You should continue to make offerings to those adherents of other paths. Even the merit gained by giving to animals is difficult to measure, how much more so the merit of giving to human beings. If adherents of other paths and heterodox teachings ask whose disciple Shiligūta is, how will you answer?

Shiligūta immediately rose from his seat, knelt, joined his palms, and said to the Buddha:

– Valiant and liberated, now having attained a human body, I am the seventh sage, a disciple of Shakyamuni Buddha.

The Blessed One said:

– Excellent, Householder! You are able to utter these wondrous words of praise.

He then spoke this verse:

Among sacrificial rites, fire is foremost;

Among poetic compositions, recitation is foremost;

Among human beings, the king is supreme;

Among all streams, the ocean is their source.

Among all stars, the moon shines brightest;

Among all lights, the sun is supreme.

Above and below, in the four directions,

Among all beings possessing form,

Among devas and throughout the world,

The Buddha is foremost of all.

Those who wish to seek merit

Should make offerings to the Perfectly Awakened One.

After the Blessed One had spoken this verse, he rose from his seat. The householder Shiligūta and all those who had attended the assembly rejoiced upon hearing the Buddha’s teaching and respectfully practiced it.