增壹阿含經

XXXXIX. THE COWHERD CHAPTER (2)

At that time, the Blessed One extended his tongue, touching both his right and left ears, and then withdrew it. He immediately entered right concentration, causing that brahmin to see the mark of his concealed male organ. When the brahmin saw that the Buddha was endowed with the thirty-two marks and eighty excellent characteristics, he rejoiced with such delight that he could not contain himself. The brahmin Sela said to the Buddha:

– I am now a brahmin, while the ascetic is of the kshatriya lineage; yet ascetics and brahmins alike follow one path and seek one liberation. Does the ascetic accept that we share the same path?

The Buddha told the brahmin:

– You hold this view.

The brahmin replied:

– I do hold this view.

The Buddha told the brahmin:

– You should direct your mind toward the one liberation. That is right view.

The brahmin said to the Buddha:

– If right view is the one liberation, is there yet another liberation?

The Blessed One said:

– Brahmin! There is liberation through the attainment of nirvana. It consists of eight factors: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Brahmin, these are the eight factors of the Path that lead to nirvana.

The brahmin said to the Buddha:

– Are there any beings who understand these eight factors of the Path?

The Buddha said:

– They number not merely one, one hundred, or one thousand. Brahmin, you should know that countless hundreds of thousands of beings have understood these eight factors of the Path.

The brahmin said to the Buddha:

– Are there also beings who do not understand these eight factors of the Path?

The Buddha said:

– There is more than one being who does not understand this.

The brahmin said to the Buddha:

– Are there beings who cannot attain this Dharma?

The Buddha said:

– There are eleven kinds of people who cannot attain this Path. What are the eleven? They are those who are deceitful and hypocritical; those who speak harshly; those who are difficult to admonish; those who know no gratitude; those whose nature delights in jealousy; those who kill their father or mother; those who kill an arhat; those who sever their roots of goodness; those who turn good deeds into evil; those who cling to a self; and those who give rise to evil intentions toward the Tathagata. Brahmin! These are the eleven kinds of people who cannot attain these eight factors of the Path.

While the Buddha was teaching the eight factors of the Path, that brahmin completely cast off the dust and defilements and attained the purified Dharma-eye.

At that time, the brahmin Sela told his five hundred disciples:

– You have all learned well; each of you should recite and practice on your own. I wish to cultivate the holy life in the presence of the Buddha.

The disciples replied:

– We too wish to renounce the household life and train in the Path.

Then the brahmin and his five hundred disciples each knelt and said to the Buddha:

– We beseech the Blessed One to permit us to renounce the household life and train in the Path.

The Buddha told the brahmins:

– Welcome, bhikkhus! If you cultivate the holy life well under the Tathagata, you will gradually bring the root of suffering to an end.

When the Buddha spoke these words, the five hundred brahmins immediately became ascetics. The Blessed One gradually instructed the five hundred in the subtle teachings: the teaching on generosity, morality, birth in heaven, the impurity of sensual desire, and the peace and joy of renunciation. He also expounded to them at length the teachings that all Buddhas, the Blessed Ones, always teach: suffering, its arising, its cessation, and the Path. At that time, the five hundred ascetics forever exhausted all the outflows and attained the Dharma surpassing that of ordinary people.

The brahmin Suning then said:

– The time has come. May the Blessed One honor us with his presence.

The Buddha told Sela and the five hundred bhikkhus:

– Put on your robes and take up your bowls.

Surrounded by one thousand bhikkhus, he entered the city, went to the brahmin’s house, ascended the seat, and sat down.

When the brahmin Suning saw that all five hundred brahmins had become ascetics, he said:

– Excellent, venerable ones! Among the essential things that lead toward the Path, nothing surpasses this.

The bhikkhu Sela spoke this verse for Suning:

Outside of this there is no Dharma

That can surpass this essential matter;

When compared in such a way,

No goodness can surpass it.

The brahmin Suning said to the Buddha:

– I beseech the Blessed One to wait a moment, for more food is now being prepared.

The Buddha said:

– The food already prepared is sufficient. Bring it forth at the proper time; do not fear that there will not be enough.

The brahmin Suning rejoiced immeasurably and personally apportioned the food, making offerings to the Buddha and the Sangha of bhikkhus. When the Blessed One had finished his meal, Suning cleared and washed the bowls, scattered many kinds of flowers over the Buddha and the Sangha of bhikkhus, and then came forward and said to the Buddha:

– Blessed One! Everyone in my household, old and young, men and women, asks to become an upasaka.

At that time, the brahmin’s wife was pregnant. She said to the Buddha:

– I am with child and do not know whether it is male or female. I too take refuge and ask the Tathagata to accept me as an upasika.

The Buddha taught the subtle Dharma to the assembly. Then, while seated upon his seat, he spoke this verse:

Excellent is this karmic reward of merit;

One’s aspirations will surely bear fruit.

Gradually ascending to the realm of peace and joy,

One will never fear danger or calamity.

After death, one will be born in heaven;

Nor can anyone cause

A maker of merit to incur wrongdoing.

They also seek skillful means

And attain the wisdom of the Noble Ones;

They will completely sever the root of suffering

And forever leave behind the eight difficulties.

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

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

7. Thus have I heard:

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

At that time, the Blessed One told the bhikkhus:

– I regularly eat one meal while seated; consequently, my body is light and at ease, and my strength is vigorous. You bhikkhus should likewise eat one meal, so that your bodies will be light and at ease, your strength vigorous, and the holy life easy to cultivate.

At that time, Bhaddavali said to the Buddha:

– I cannot eat only one meal. Why is that? Because my strength is weak.

The Buddha said:

– I permit you to go to the home of a donor, eat one portion, and bring back another portion.

Bhaddavali said to the Buddha:

– I am also unable to follow this practice.

The Buddha said:

– I permit you to forgo limiting yourself to the noon meal and to eat during the daytime.

Bhaddavali replied:

– I am also unable to follow this practice.

The Blessed One remained silent and said no more.

At that time, as the sun was setting in the evening, Kaludayi put on his robe, took up his bowl, and entered the city to seek alms. It was very dark, and Kaludayi gradually made his way to the house of an elder. The elder’s wife was pregnant. Hearing an ascetic outside the gate seeking alms, she personally brought rice out to give him. However, the Venerable Kaludayi had a very dark complexion, and at that moment a storm was approaching, with thunder and lightning filling the sky. When the elder’s wife came to the gate and saw a dark-faced ascetic, she was terrified, mistook him for a ghost, and cried out:

– Alas! I have encountered a ghost!

At that very moment, she miscarried and died. Kaludayi then returned to the monastery, sorrowful and unhappy. He sat reflecting, but it was too late for regret.

At that time, an evil report spread throughout the city of Shravasti: “An ascetic disciple of the Shakyan has cursed someone’s child, causing a miscarriage.” The men and women of the city said to one another: “Nowadays these ascetics act without restraint and eat at improper times, no differently from householders living at home.” Most of the bhikkhus then heard the people saying: “The ascetics of the Shakyan lineage know no restraint and exercise no care in their comings and goings.” Among them, the bhikkhus who observed the precepts and were fully endowed with morality also reproached themselves: “This is truly not proper deportment for us.

To eat without moderation and go about at improper times is truly a fault of ours.” Together they went to the Buddha, bowed their heads at his feet, and reported the entire matter to him.

The Buddha told one bhikkhu:

– Go and summon Kaludayi here.

The bhikkhu obeyed the Buddha’s instruction and immediately went to summon Kaludayi. Hearing that the Buddha had called him, Kaludayi immediately went to the Buddha, bowed his head at the Buddha’s feet, withdrew, and sat to one side.

The Blessed One asked:

– Yesterday evening, did you enter the city to seek alms, go to the elder’s house, and cause the elder’s wife to miscarry?

Kaludayi said to the Buddha:

– Yes, Blessed One.

The Buddha said:

– Why, without regard for the weather, did you enter the city to seek alms when rain was about to fall? Such conduct does not accord with your proper deportment. You are of noble birth and have gone forth to train in the path, yet you remain attached to food and drink.

Kāludāyin then rose and said to the Buddha:

– From this day forward, I shall not dare transgress again. I beseech the Blessed One to accept my repentance.

The Buddha told Venerable Ānanda to strike the gong at once and assemble the bhikkhus in the Universal Assembly Hall. Obeying the Buddha’s instruction, Ānanda immediately assembled the bhikkhus in the hall, then approached the Buddha and said:

– The bhikkhus have assembled. May the Blessed One know that the time is appropriate.

The Blessed One then went to the assembly hall, sat upon the central seat, and told the bhikkhus:

– All the Buddhas of the distant past ate only one meal a day. Their śrāvakas also ate only one meal a day. The Buddhas of the future and their assemblies of disciples will likewise eat only one meal a day. Why is this? Eating one meal a day is an essential practice for cultivating the path. If one can eat only one meal a day, the body will be light and at ease, and the mind will become open and clear. Once the mind is open, one acquires wholesome faculties. Having acquired wholesome faculties, one attains right concentration. Having attained right concentration, one knows things correctly, just as they truly are. What is meant by knowing correctly, just as things truly are? It means knowing the Truth of Suffering as it truly is; knowing the Truth of the Origin of Suffering as it truly is; knowing the Truth of the Cessation of Suffering as it truly is; and knowing the Truth of the Essential Way Leading Out of Suffering—the Truth of the Path—as it truly is.

You are of noble lineage and have gone forth to train in the path, abandoning the eight worldly occupations. Yet if you do not know the proper time, how are you any different from those who crave sensual desires? Brahmins have the particular practices of Brahmins, and followers of other paths have the particular practices of their own paths.

At that time, Venerable Upāli said to the Buddha:

– The Buddhas of the past and the future all ate only one meal a day. I beseech the Blessed One to establish a restriction upon the times when bhikkhus may eat and drink.

The Blessed One said:

– The Tathagata also knows this, but until now no one has committed such a transgression in my presence. A precept is established only after an offense has occurred.

The Blessed One told the bhikkhus:

– I eat only one meal a day, and you too should eat only one meal a day. From now on, you shall eat at noon and may not eat after the proper time.

You must also train in the practice of seeking alms. How does a bhikkhu train in the practice of seeking alms? When a bhikkhu seeks food solely to sustain his life, he is not delighted if he obtains food and is not distressed if he does not. When he obtains food, he reflects and contemplates while eating, without a mind of craving or attachment. He wishes only to sustain this body, eliminate old ailments without producing new ones, and maintain sufficient physical strength. Thus, bhikkhus, is what is called seeking alms.

You bhikkhus should also eat only during a single sitting. How does a bhikkhu eat only during a single sitting? If he rises from his seat, he commits an offense; after finishing his meal, he should not eat again. Thus is a bhikkhu said to eat only during a single sitting.

You bhikkhus should also eat only the food you have already received. How does a bhikkhu eat only the food he has received? After a bhikkhu has received food, if a donor offers him an additional serving, that food is a subsequent offering and he should not eat it. Thus a bhikkhu receives food only once.

You bhikkhus should also wear the three robes, sit beneath trees, dwell in secluded places, undertake the ascetic practice of dwelling in the open air, wear robes made from discarded rags, dwell among burial grounds, and wear old and coarse garments. Why is this? It is because I praise those of few desires.

I now instruct you to be like the bhikkhu Kāśyapa. Why is this? The bhikkhu Kāśyapa himself practices the eleven dhuta austerities and also teaches others to follow these essential practices.

I now instruct you to be like the bhikkhu Mianwang. Why is this? The bhikkhu Mianwang wears old and coarse robes and does not wear fine robes.

Bhikkhus, this is my teaching. You should remember it and cultivate it. Thus, bhikkhus, you should train yourselves!

At that time, the bhikkhu Bhadravāla had not visited the Blessed One for the entire three months. As soon as the three-month rains retreat had ended, Ānanda went to the bhikkhu Bhadravāla and said:

– The Sangha is now sewing and mending its robes, and the Blessed One will soon depart to journey among the people and teach them. If you do not go to him now, regret afterward will be of no avail.

Ānanda then led Bhadravāla to the Blessed One. Bhadravāla bowed to the Buddha and said:

– I beseech the Blessed One to allow me to repent. From this day forward, I shall not dare transgress again. The Tathagata established a prohibitory precept, but I did not receive and uphold it. I beseech you to extend your compassion and forgive me.

He made this request three times. The Buddha said:

– I permit you to repent of your fault; henceforth, do not transgress again. Why is this? I myself have reflected that throughout innumerable kalpas of birth and death, I have sometimes taken the bodies of donkeys, mules, camels, elephants, horses, pigs, and goats, eating grass to sustain those bodies; sometimes I dwelt in hell, swallowing balls of red-hot iron; sometimes I became a hungry ghost, constantly consuming blood and pus; sometimes I took human form and ate the five kinds of grain; and sometimes I took a heavenly body and consumed naturally arising ambrosial flavors. Throughout innumerable kalpas, life after life, I contended for food without ever knowing satisfaction.

Bhadravāla! Just as a fire is never satisfied with the firewood it burns and the great ocean is never satisfied with the rivers it receives, so too is the transgressor today: craving food and never knowing contentment.

The Blessed One then spoke this verse:

Birth and death continue without cease,

All arising from craving and desire;

Resentment and hatred nourish that evil,

And foolish people cultivate and follow them.

Therefore, Bhadravāla, you should remember to have few desires and know contentment. Do not give rise to thoughts of craving or let scattered and confused thoughts arise. Thus, Bhadravāla, you should train yourself.

Having heard the Buddha’s admonition, Bhadravāla went to a secluded place and reproached himself: “Born into a noble family, I went forth to train in the path and cultivate the unsurpassed holy life. Birth and death are ended, the holy life is established, what had to be done has been accomplished, and there will be no further existence: this I know as it truly is.” Bhadravāla then attained arhatship.

The Blessed One told the bhikkhus:

– Foremost among my śrāvaka disciples in consuming large quantities of food is the bhikkhu Jihu.

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

8. Thus have I heard:

At one time, the Buddha was staying in the village of Aṅga together with an assembly of five hundred great bhikkhus.

At that time, the Blessed One told the bhikkhus:

– The people all call you śramaṇas, and if someone asks whether you are śramaṇas, you also reply that you are. I shall now teach you the conduct of a śramaṇa, so that afterward you will surely attain its fruit, truly and without deviation. Why is this? There are two kinds of śramaṇas: the śramaṇa who cultivates the conduct and the śramaṇa who fulfills the vow.

What is called a śramaṇa who cultivates the conduct? It is a bhikkhu whose coming and going, walking and standing, looking and observing, bearing and appearance, wearing of the robe, and carrying of the alms bowl all accord with the Dharma. He is not attached to craving, anger, or delusion, but diligently upholds the precepts, does not violate what is contrary to the Dharma, and trains in all the precepts. This is called a śramaṇa who cultivates the conduct.

What is called a śramaṇa who fulfills the vow? Here, there may be a bhikkhu whose deportment and observance of the precepts, whose walking, standing, entering and leaving, whose bearing, appearance, looking, observing, and every movement all accord with the Dharma. He brings the outflows of existence to an end and accomplishes the state free from outflows. In this very life, he personally realizes it and goes forth to journey and teach. Birth and death are ended, the holy life is established, what had to be done has been accomplished, and there will be no further existence: this he knows as it truly is. This is called a śramaṇa who fulfills the vow.

Bhikkhus, these are the two kinds of śramaṇas.

Venerable Ānanda said to the Buddha:

– What is called the Dharma-practice of a śramaṇa, and what is called the Dharma-practice of a Brahmin?

The Buddha told Ānanda:

– Here, a bhikkhu knows moderation in eating and drinking, practices walking meditation by day and night, and cultivates the factors of the Path without letting the proper times pass. What is meant by a bhikkhu whose faculties are tranquil? Here, when a bhikkhu’s eye sees a form, he does not give rise to perceptions of attachment or allow confused thoughts to arise. Thus, his eye faculty is purified; he casts off evil thoughts and does not recollect unwholesome states. Likewise, when his ear hears a sound, his nose smells an odor, his tongue tastes a flavor, his body experiences a sensation, or his mind cognizes a mental object, he does not give rise to perceptions of attachment or allow confused thoughts to arise, and his mind faculty is purified. This is called a bhikkhu whose six faculties are purified.

What is meant by a bhikkhu who knows moderation in eating and drinking? Here, a bhikkhu eats and drinks only a measured amount. He does not seek to become plump or fair, but wishes only to sustain this body, eliminate old ailments, prevent new ailments from arising, and thereby cultivate the holy life. It is like a man or woman whose body has a sore and who applies medicine at the proper time to treat it, wishing only for the wound to heal. A bhikkhu now acts in the same way, eating only an amount suited to his strength. Just as oil is applied to a cart so that it may travel far, a bhikkhu eats in moderation in order to sustain his life. This is called a bhikkhu who knows moderation in eating and drinking.

What is meant by a bhikkhu who is ever wakeful? Here, during the first, middle, and last watches of the night, a bhikkhu remains wakeful and contemplates the thirty-seven factors of the Path. During the day, he practices walking meditation, casting off evil thoughts and perceptions associated with the fetters. During the first and last watches of the night, he likewise practices walking meditation, casting off the fetters and unwholesome perceptions. During the middle watch, he lies on his right side, with one foot resting upon the other, attending only to the perception of light. Then, in the last watch, he walks back and forth in meditation, casting off unwholesome thoughts. This is called a bhikkhu who knows the proper times for wakefulness.

Thus, Ananda, these are the essential practices of a sramana.

What are called the essential practices of a brahmin? Here, a bhikkhu knows the Noble Truth of Suffering as it truly is; he likewise knows the arising of suffering, the cessation of suffering, and the path leading beyond suffering as they truly are. Thereafter, through the opening of the mind, he is liberated from the taint of sensual desire, the taint of becoming, and the taint of ignorance.

Having attained liberation, he immediately attains the knowledge and vision of liberation: “Birth and death have been exhausted, the holy life has been established, what had to be done has been done, and there will be no further taking up of a body.” He knows this as it truly is. These are the essential practices of a brahmin. Ananda, you should know that this is the meaning of the essential practices.

The Blessed One then spoke this verse:

A sramana is so called because his mind has ceased,

And every evil is forever ended.

A brahmin is so called because he is purified,

Having cast off all confused perceptions.

Therefore, Ananda, you should remember and cultivate the Dharma practices of a sramana and the Dharma practices of a brahmin. Only after beings practice these teachings may they be called sramanas.

Furthermore, why is one called a sramana? Because all fetters have forever ceased, one is called a sramana. Again, why is one called a brahmin?

Because all delusion and bewilderment have been completely removed, one is called a brahmin and is also called a kshatriya. Again, why is one called a kshatriya? Because lust, anger, and delusion have been eliminated, one is called a kshatriya and is also called one who has bathed.

What is meant by one who has bathed? Because the twenty-one fetters have been washed away, one is called one who has bathed and is also called an awakened one. Why is one called awakened?

Because one clearly understands the states of ignorance and wisdom, one is called awakened and is also called one who has reached the other shore. Why is one called one who has reached the other shore? Because one has gone from this shore to the other shore, one is called one who has reached the other shore.

Ananda, practice this Dharma, and only then may one be called a sramana or a brahmin. Such is its meaning; you should remember it and respectfully practice it.

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

9. Thus have I heard:

At one time, the Buddha was staying in the Nyagrodha Grove at Kapilavastu of the Sakyans, together with an assembly of five hundred great bhikkhus.

At that time, Prince Devadatta went to the Buddha, bowed his head at the Buddha’s feet, withdrew, and sat to one side. Devadatta said to the Buddha:

– I beseech the Blessed One to allow me to become a sramana.

The Buddha told Devadatta:

– You should remain at home and practice giving. Becoming a sramana is truly not easy.

Devadatta then addressed the Buddha three more times:

– I beseech the Blessed One to permit me to follow you.

The Buddha again told him:

– You should remain at home. You should not leave the household life to cultivate the practices of a sramana.

Devadatta thought, “This sramana is jealous. I can shave my own head and cultivate the holy life; what need have I of that sramana?” Devadatta then withdrew, shaved off his own hair and beard, donned the kashaya robe, and proclaimed, “I am a son of the Sakyan clan.”

At that time, there was a bhikkhu named Suradha who practiced the dhutanga austerities, lived on alms, wore patched robes, and had mastered the five superknowledges. Devadatta went to that bhikkhu, bowed his head at his feet, and said:

– I beseech the Venerable One to teach me the Dharma so that I may attain peace and security for a long time.

The bhikkhu Suradha then taught him the Dharma, including the rules of deportment and ceremonial conduct, how to contemplate this teaching, and what should be abandoned in order to attain what should be attained. Devadatta followed that bhikkhu’s instructions without the slightest omission. Devadatta again said to the bhikkhu:

– I beseech the Venerable One to teach me the Dharma of the bases of spiritual power, so that I may cultivate it accordingly.

The bhikkhu then taught him the Dharma of the bases of spiritual power:

– You should now learn the lightness and heaviness of the mind and intention. Having understood the lightness and heaviness of the mind and intention, you should further discern the lightness and heaviness of the four great elements: earth, water, fire, and wind. Having understood the lightness and heaviness of the four great elements, you should then cultivate the mastery of right concentration. Having cultivated the mastery of right concentration, you should then cultivate vigorous right concentration. Having cultivated vigorous right concentration, you should then cultivate the right concentration of mind and intention. Having cultivated the right concentration of mind and intention, you should then practice the right concentration of self-restraint. Once you have cultivated the right concentration of self-restraint in this manner, before long you will attain the bases of spiritual power.

Devadatta respectfully followed that bhikkhu’s instructions. He himself understood the lightness and heaviness of mind and intention, further understood the lightness and heaviness of the four great elements, and cultivated all the right concentrations without omission. Before long, he attained the bases of spiritual power. Thus, Devadatta possessed innumerable skillful means and manifested transformations without limit. At that time, Devadatta’s fame spread far and wide throughout the four directions.

Devadatta then used his spiritual powers to fly to the Heaven of the Thirty-three, where he gathered various flowers, such as utpala lotuses and kumuda flowers, and brought them back as an offering to Crown Prince Ajatasatru. He told him:

– These flowers are from the Heaven of the Thirty-three. Sakra, Lord of the Devas, sent them as a gift to the Crown Prince.

Seeing that Devadatta possessed such spiritual powers, the Crown Prince made timely offerings to him and provided him with the necessities. Devadatta then concealed his own body and transformed himself into a small child seated upon the Crown Prince’s lap. All the palace women thought, “What sort of being is this? Is it a ghost? Is it a deva?” Before their discussion had ended, Devadatta transformed himself back into his original appearance. The Crown Prince and the palace attendants then all exclaimed, “This is Devadatta!” They immediately provided him with the necessities and proclaimed these words: “Devadatta’s fame and virtue are beyond description.”

At that time, many bhikkhus heard of this. They went to the Blessed One, bowed their heads at the Buddha’s feet, and said:

– Devadatta possesses great spiritual powers and constantly receives robes, food and drink, beds and bedding, and medicines.

The Buddha told the bhikkhus:

– Do not entertain such thoughts or crave the gains and offerings received by Devadatta. Nor should you praise the power of his spiritual attainments. Because of these spiritual powers, he will fall into the three evil destinies. Devadatta’s gains and offerings, as well as his spiritual powers, will come to an end. Why is this? Devadatta himself will create karma through body, speech, and mind.

At that time, Devadatta again thought: “The ascetic Gautama possesses spiritual powers, and I too possess spiritual powers; the ascetic Gautama possesses knowledge, and I too possess knowledge; the ascetic Gautama is of noble lineage, and I too am of noble lineage. If the ascetic Gautama manifests one spiritual feat, I shall manifest two; if the ascetic Gautama manifests two, I shall manifest four; if he manifests eight, I shall manifest sixteen; if he manifests sixteen, I shall manifest thirty-two. Whatever power of transformation that ascetic displays, I shall double it.”

Then many bhikkhus heard Devadatta speak in this way. More than five hundred bhikkhus went to Devadatta, and those five hundred bhikkhus received offerings from Prince Ajatashatru.

At that time, the two Venerables Shariputra and Maudgalyayana said to one another: “Let us go together to Devadatta, hear him teach the Dharma, and see what doctrine he expounds.” They then went together to Devadatta. Seeing Shariputra and Maudgalyayana approaching from afar, Devadatta said to the bhikkhus:

“These two are disciples of Siddhartha and are greatly praised.”

When the two Venerables arrived, they exchanged greetings and sat to one side. Then all the bhikkhus thought: “The disciples of Shakyamuni Buddha have now all turned toward Devadatta.” Devadatta said to the Venerable Shariputra:

“Can you now teach the Dharma to the bhikkhus? My back aches, and I wish to rest for a while.”

Devadatta then lay down on his right side with one foot resting upon the other, and because his heart was filled with delight, he fell asleep. Seeing that Devadatta was asleep, Shariputra and Maudgalyayana used their spiritual powers to carry the bhikkhus into the air and depart.

When Devadatta awoke and saw that the bhikkhus were gone, he became exceedingly angry and said:

“If I do not avenge this wrong, I shall not be called Devadatta.”

This was the first time Devadatta committed an offense of immediate retribution. The moment Devadatta formed that thought, he lost his spiritual powers.

Then many bhikkhus said to the Buddha:

“Bhikkhu Devadatta possesses great spiritual powers, and thus he has been able to disrupt the noble Sangha.”

The Buddha said:

“It is not only today that Devadatta has disrupted the noble Sangha. In past lives he also frequently disrupted the noble Sangha. Why is this so? Because in past lives he likewise disrupted the noble Sangha.”

Devadatta again conceived an evil thought: “I shall kill the ascetic Gautama so that I alone may be the Buddha, honored above all throughout the three realms.” At that time, Devadatta said to Prince Ajatashatru:

“People in ancient times lived very long lives, but today lifespans are short. If the prince were to die, you would surely be reborn among the common people. Why not kill your royal father and then ascend the throne? I shall kill the Tathagata and become the Buddha. A new king and a new Buddha—would that not be delightful?”

Then Ajatashatru ordered the royal guards to seize his father and imprison him, while he himself became king and ruled the people. At that time, all the ministers said to one another: “When this man was born, he must already have been an enemy.” For this reason, he was named Ajatashatru.

Seeing that Ajatashatru had killed his father, Devadatta again thought: “I shall kill the ascetic Gautama.”

At that time, the Blessed One was staying on a small peak beside Mount Gridhrakuta. Devadatta climbed Mount Gridhrakuta carrying on his shoulder a huge boulder thirty cubits long and fifty cubits wide, and hurled it at the Blessed One. The mountain deity, the yaksha Kumbhira, who always dwelt on that mountain, saw Devadatta hurl the boulder at the Buddha and immediately caught it in his hands and moved it elsewhere. The boulder shattered, and a small fragment struck the Tathagata’s foot, causing it to bleed. Seeing this, the Blessed One said to Devadatta:

“You have now conceived the intention to harm the Tathagata. This is your second offense of immediate retribution.”

Devadatta thought: “Now I have failed to harm the ascetic Gautama.” He then departed and went to Ajatashatru, saying to the king:

“You should make the elephant drink wine until it is intoxicated and then have it attack the ascetic. Why? That elephant is ferocious and will surely be able to kill the ascetic Gautama. If the ascetic possesses omniscience, tomorrow he will not enter the city to seek alms; if he does not possess omniscience, he will enter the city tomorrow to seek alms and will certainly be killed by this savage elephant.”

King Ajatashatru then gave strong wine to the elephant until it was intoxicated and issued an order to the people: “Whoever wishes to remain safe and cherishes his life must not travel through the city tomorrow.”

At the proper time, the Blessed One donned his robe, took up his alms bowl, and entered the city of Rajagriha to seek alms. The fourfold assembly—men and women, old and young—throughout the kingdom heard that King Ajatashatru had made the elephant drunk with wine in order to kill the Blessed One. They all went together to the Buddha, bowed at his feet, and said:

“We beseech the Blessed One not to enter the city of Rajagriha to seek alms, for King Ajatashatru has made the elephant drunk with wine and intends to have it kill the Blessed One.”

The Buddha said to the upasakas:

“One who is a Perfectly Enlightened One can never be harmed by another.”

Although the Blessed One had heard their words, he nevertheless entered the city. Seeing the Blessed One approaching from afar, the savage elephant, blazing with rage, charged toward the Buddha, intending to kill him. But when the Buddha saw the elephant charging toward him, he spoke this verse:

Elephant, do not harm the naga;

Elephants and nagas are difficult to encounter.

By refraining from harming the naga,

You shall be reborn in a good realm.

After the elephant heard the Tathagata speak this verse, it approached him, knelt down, prostrated itself, and licked the Tathagata’s feet. Because the elephant’s heart was so overwhelmed with remorse that it could find no peace, it died and was reborn in the Heaven of the Thirty-Three. When King Ajatashatru and Devadatta saw that the elephant had died, they became sorrowful and displeased. Devadatta said to the king:

“The ascetic Gautama has killed the elephant.”

The king replied:

“This ascetic Gautama possesses great spiritual power and many arts; only thus could he have cursed the elephant and caused its death.”

King Ajatashatru then said:

“This ascetic must be endowed with majestic virtue, for the savage elephant could not harm him.”

Devadatta replied:

“The ascetic Gautama possesses deceptive spells that can subdue even the adherents of other paths and heterodox teachings, much less an animal.”

Devadatta then thought: “I see that King Ajatashatru’s mind is beginning to change.” Sorrowful and displeased, Devadatta left the city of Rajagriha. At that time, the bhikkhuni Dharmadana saw Devadatta approaching from afar and said to him:

“What you are doing is deeply wrong. It is still easy to repent now, but I fear it will be difficult later.”

Hearing this, Devadatta became even angrier and demanded:

“Foolish woman! What wrong have I done that repentance is easy now but will be difficult later?”

The bhikkhuni Dharmadana replied:

“You now associate with evil and commit unwholesome deeds.”

Then Devadatta blazed with rage and struck the bhikkhuni with his hand, killing her.

Having killed a true person, Devadatta returned to his quarters and said to his disciples:

“You should know this! I have conceived an intention against the ascetic Gautama, but such a thing should not be done, for one arhat has conceived an evil intention against another arhat. I can now go to Gautama and confess my offense.”

Because of this, Devadatta became sorrowful and gravely ill. He said to his disciples:

“I do not have enough strength to go and see the ascetic Gautama. You should help me reach him.”

Devadatta smeared poison upon the tips of his ten fingers and said to his disciples:

“Carry me to that ascetic.”

His disciples then carried Devadatta toward the Blessed One. Seeing Devadatta approaching from afar, the Venerable Ananda said to the Buddha:

“Devadatta is now coming. Surely his heart is filled with remorse, and he wishes to come before the Blessed One and seek repentance.”

The Buddha said to Ananda:

“Devadatta will never be able to reach the Blessed One.”

Three times Ananda said to the Buddha:

“Devadatta is now coming to seek forgiveness for his offense.”

The Buddha said to Ananda:

“That evil man will never be able to reach the Tathagata. Today his life has come to an end.”

When Devadatta drew near the Blessed One, he said to his disciples:

“I should not appear before the Tathagata while lying down. I should descend from the litter before going to see him.”

As soon as Devadatta set foot upon the ground, a fierce wind and fire arose at that place and burned his feet. Scorched by the flames, Devadatta immediately gave rise to remorse. Before the Buddha, he intended to utter, “Namo Buddha,” but in the end he could not complete the words “Namo Buddha,” and thereupon entered hell.

Seeing Devadatta fall into hell, Ananda said to the Buddha:

“Has Devadatta now died and fallen into hell?”

The Buddha said:

“Devadatta did not attain complete cessation and the ultimate goal. Because he gave rise to an evil thought against the Tathagata’s person, upon death he fell into the Avici Hell.”

Ananda wept sorrowfully, his tears flowing without cease. The Buddha said to Ananda:

“Why do you weep so sorrowfully?”

Ananda said to the Buddha:

“My mind’s craving and desire have not yet ceased, and I have not yet been able to sever the fetters; therefore I weep sorrowfully.”

The Blessed One then spoke this verse:

As people themselves create their deeds,

They themselves behold their roots and ends.

The good receive good recompense;

The wicked suffer calamity.

Those in the world who practice evil,

After death endure the pains of hell.

If instead they practice goodness,

After changing bodies, they receive heavenly blessings.

He himself committed evil deeds

And himself fell into hell;

It was not the Buddha’s fault.

Why, then, do you now grieve?

Ananda said to the Buddha:

“After Devadatta died, where was his body reborn?”

The Buddha said to Ananda:

“Now that Devadatta has died, his body has fallen into the Avici Hell. Why is this? Because he committed the five heinous offenses, he has received this retribution.”

Ananda again said to the Buddha:

“So it is, Blessed One! Just as the Blessed One has taught, one who personally commits evil enters hell in that very body. For this reason, I weep sorrowfully. Devadatta did not cherish his reputation or lineage, nor did he respect his parents and honored elders. He disgraced the Sakyan clan and ruined the standing of our family.

“It is truly unfitting that Devadatta should enter hell in his present body. Why? Our clan descends from the station of wheel-turning sage-kings, and Devadatta also came from a royal lineage.

He should not have entered hell in his present body in this way. Devadatta should, in this very body, have ended the outflows and attained the state without outflows, gained liberation of mind and liberation through wisdom, and realized in this present life: ‘Birth and death are ended, the holy life has been established, what had to be done has been accomplished, and there will be no further existence,’ knowing this in accordance with reality.

He should have followed in the footsteps of true persons, attained arhatship, and entered nirvana in the nirvana without remainder. Why, then, did he take this body into hell? While alive, Devadatta possessed great spiritual might and abundant miraculous virtue; he could ascend to the Heaven of the Thirty-Three and transform himself freely.

Could such a person still fall into hell? Blessed One, I do not know how many years Devadatta must pass in hell.”

The Buddha said to Ananda:

“He will remain in hell for one kalpa.”

Ananda again said to the Buddha:

“There are two kinds of kalpas: great kalpas and small kalpas. In which kind will he remain?”

The Buddha said:

“His kalpa will last for one great kalpa. By ‘great kalpa’ is meant the full number of kalpas in this present Auspicious Kalpa. When his karma is exhausted and his life there ends, he will once again obtain a human body.”

Ananda said to the Buddha:

“Only after Devadatta loses that body will he return to human existence. Why is this? The span of the kalpa is exceedingly long, and the great kalpa does not extend beyond the Auspicious Kalpa.”

Ananda grieved and wept all the more, lamenting without joy. He again said to the Buddha:

“After Devadatta emerges from hell, where will he be reborn?”

The Buddha said to Ananda:

“When Devadatta’s life there ends, he will be reborn in the Heaven of the Four Heavenly Kings.”

Ananda again asked:

“When his life there ends, where will he be reborn?”

The Buddha said:

“When his life there ends, he will successively be reborn in the Heaven of the Thirty-Three, the Yama Heaven, the Tusita Heaven, the Heaven of Delight in Transformation, and the Heaven of Freely Enjoying Others’ Emanations.”

Ananda again asked:

“When his life in those places ends, where will he be reborn?”

The Buddha said:

“When Devadatta’s life in hell ends and he is reborn in the wholesome heavenly realms, throughout sixty kalpas he will not fall into the three evil destinies, but will pass back and forth between the realms of devas and humans. In his final body, he will shave his hair and beard, don the three Dharma robes, and, through firm faith, leave the household life to study the Way. He will become a pratyekabuddha named Namo.”

Then Ananda came forward and said to the Buddha:

“So it is, Blessed One! Because of evil retribution, Devadatta suffers punishment in hell. Yet what merit did he create that, throughout sixty kalpas of passing through birth and death, he will not suffer affliction and will afterward become a pratyekabuddha named Namo?”

The Buddha said to Ananda:

“The merit of giving rise to a wholesome thought for even a moment is difficult to illustrate by analogy. How much more is this so for Devadatta, who comprehended past and present, recited and studied extensively, retained the various teachings, and did not forget what he had heard? In the past, Devadatta gave rise to the intention to kill the Tathagata because of enmity. Yet because of causes and conditions from former retribution, he also gave rise to a joyful mind toward the Tathagata. Through this cause and condition, he will not fall into the three evil destinies for sixty kalpas. Moreover, because Devadatta, at the final moment when his life was ending, gave rise to a harmonious and joyful mind and uttered ‘Namo,’ he will afterward become a pratyekabuddha named Namo.”

Then Ananda immediately came forward, bowed at the Buddha’s feet, and said:

“Yes, Blessed One! It is just as the Buddha has taught.”

At that time, Venerable Mahamaudgalyayana came before the Buddha and said:

“I now wish to descend into the Avici Hell and teach Devadatta the essential practice of patience, bringing him joy.”

The Buddha said to Maudgalyayana:

“You should understand this well: do not be hasty or impetuous. Concentrate your mind and direct your thoughts rightly; do not give rise to confused perceptions. Why? Only extremely evil beings, difficult to tame and difficult to bring to accomplishment, fall afterward into the Avici Hell. Moreover, those sinful beings do not understand the sounds by which inhabitants of the human realm converse with one another.”

Maudgalyayana said to the Buddha:

“I now understand sixty-four kinds of sounds and thoroughly comprehend languages. I shall use those sounds to speak with him.”

The Buddha said to Maudgalyayana:

“You should know the proper time.”

When Ananda heard this, he rejoiced and was so elated that he could not contain himself. Mahamaudgalyayana bowed at the Buddha’s feet and circumambulated him three times. Then, from before the Buddha, he went to the Avici Hell as swiftly as a strong man might extend his arm. At that time, Mahamaudgalyayana stood in the air above the Avici Hell, snapped his fingers, and called:

“Devadatta!”

Devadatta remained silent and did not answer. The wardens of hell asked Maudgalyayana:

“Which Devadatta is the Venerable One calling?”

The wardens further said:

“Here there is also the Devadatta from the time of Krakucchanda Buddha, the Devadatta from the time of Kanakamuni Buddha, and the Devadatta from the time of Kasyapa Buddha. There are also householder Devadattas and renunciant Devadattas. Which Devadatta does the Venerable One now wish to call?”

Maudgalyayana replied:

“I now wish to summon Devadatta, the son of the paternal uncle of Sakyamuni Buddha, and therefore I need to see him.”

The wardens of hell then took iron chains in their hands, heated them in the fire, and poured and pressed them against Devadatta’s body to awaken him. Flames burning Devadatta’s body rose thirty cubits high. The wardens of hell said:

“You fool! Why do you sleep like this?”

Oppressed by every kind of suffering, Devadatta said:

“What do you now command me to do?”

The wardens again said:

“Look up into the sky!”

Following their words, Devadatta looked up into the sky and saw Mahamaudgalyayana seated cross-legged upon a precious lotus, radiant like the sun emerging from behind the clouds. Having seen him, Devadatta spoke this verse:

Who displays this heavenly radiance,

Like the sun emerging from the clouds,

And like a resplendent golden mountain,

Entirely free from defiling dust?

Venerable Maudgalyayana replied in verse:

I am a disciple of the Sakyan,

Belonging to the Gautama lineage.

Among his sravakas,

I am called Mahamaudgalyayana.

Devadatta said to Maudgalyayana:

“Venerable Maudgalyayana! Why have you condescended to come to this place? Beings who commit evil are reborn here after their lives end.”

Maudgalyayana replied:

“I have come here at the Buddha’s behest, wishing compassionately to eradicate the root of your suffering.”

At that time, Devadatta heard the Buddha’s proclamation and was so joyful and elated that he could not contain himself. He said:

“Venerable One, I beseech you, expound it now, for the time is right. What teaching has the Blessed One given? Did he speak again of the evil destinies?”

Maudgalyayana replied:

“Devadatta, do not be afraid. Even the most painful hell is no worse than this place. Buddha Shakyamuni, the Perfectly Enlightened One, has compassion for all beings, even the tiniest insects. Like a mother who loves her child, his mind makes no distinctions. He teaches fully whenever the time is appropriate, letting nothing be lost, nor does he contradict what he has previously said.

“Now, from the Buddha’s own mouth, this prediction has been made. You formerly conceived an evil intention and wished to harm the Blessed One. Moreover, you taught others to do likewise, causing them to turn toward an evil destiny.

Through the karmic retribution of those offenses, you have fallen into the Avici Hell, where you will pass an entire kalpa without emerging. When that kalpa has ended, your karma is exhausted, and your life there comes to an end, you will be born in the Heaven of the Four Great Kings. In succession, you will be born in the Heaven of the Thirty-Three, the Yama Heaven, the Tushita Heaven, the Heaven of Delight in Creation, and the Heaven of Mastery over Others’ Creations.

For sixty kalpas, you will not dwell in an evil destiny but will wander among gods and humans. In your final existence, you will become a human being, shave off your hair and beard, don the three Dharma robes, and, with resolute faith, leave the household life to study the Way. You will become a pratyekabuddha named Namo.

Why is this? Because, as you were about to die, you uttered ‘Namo,’ and therefore you will receive that name. The Tathagata has now observed your wholesome utterance, ‘Namo,’ and therefore you will bear that name when, after sixty kalpas, you become a pratyekabuddha.”

When Devadatta heard this, he rejoiced greatly, and a wholesome mind arose in him. He again addressed Maudgalyayana:

“The Tathagata’s words are indeed beyond doubt. Out of compassion for sentient beings, he brings deliverance to immeasurable multitudes; with great loving-kindness and great compassion, he guides the ignorant. Even if I must now lie upon my right side in the Avici Hell for an entire kalpa, my mind will remain single-minded, and I shall never grow weary.”

Venerable Maudgalyayana again asked Devadatta:

“How is it? Has your suffering now increased or diminished?”

Devadatta said:

“The suffering endured by my body only increases and never diminishes. Yet now that I have heard the Tathagata’s prediction of my future name, my suffering has been alleviated beyond description.”

Maudgalyayana asked:

“What has the suffering of your present tribulation been like from the beginning?”

Devadatta replied:

“Blazing iron wheels crush my body. Iron pestles also pound my body to pieces. Ferocious black elephants trample upon me. Moreover, a fiery mountain comes and presses down upon my face. The kashaya robe I formerly wore has turned into sheets of burning copper that wrap around my body. Such has been the nature of my suffering from the beginning.”

Maudgalyayana said:

“Do you understand the roots of the karmic retribution that causes you to undergo this suffering? I will now distinguish each offense one by one. Do you wish to hear?”

Devadatta replied:

“Yes, indeed. Please speak now, for the time is right.”

Venerable Maudgalyayana then spoke these verses:

Formerly, while dwelling with the Buddha,

You caused divisions in the Sangha of bhikshus;

Now there are blazing iron pestles

That pound and crush your body.

That great assembly

Was foremost among the shravakas;

Because you disrupted the Sangha of bhikshus,

Blazing wheels now crush you.

Formerly, you told the king to release

A black elephant maddened with wine;

Now there is a herd of black elephants

That tramples upon your body.

Formerly, you carried a great boulder

And hurled it from afar at the Tathagata;

Now, as retribution, a fiery mountain

Burns you without leaving anything untouched.

Formerly, you used your fist

To kill a bhikshuni;

Now you are wrapped in sheets of burning copper,

Scorched and unable to stretch out.

The recompense of deeds is never lost,

Nor is it mere emptiness;

Therefore, you must diligently strive

To abandon these sources of evil.

“Devadatta! These very deeds are the roots you formerly created. You should therefore single-mindedly turn toward the Buddha, and you will obtain merit for a long time.”

Devadatta again addressed Maudgalyayana:

“I now ask Venerable Maudgalyayana to bow at the feet of the Blessed One on my behalf and respectfully inquire whether the Blessed One is at ease in sitting and standing and vigorous in walking. I also pay homage to Venerable Ananda.”

Venerable Mahamaudgalyayana manifested his great supernormal power, causing all the torments in the Avici Hell to cease, and then spoke these verses:

All proclaim, “Namo Buddha,”

To the Supreme One of the Shakya clan;

He bestows peace and security

And dispels every torment.

At that time, when the beings in the Avici Hell heard Venerable Maudgalyayana speak these verses, more than sixty thousand of them brought their painful retribution to an end. Their lives there immediately ended, and they were born in the Heaven of the Four Great Kings.

Venerable Maudgalyayana then withdrew his supernormal power and returned to the monastery. He approached the Blessed One, bowed at the Buddha’s feet, and stood to one side. The Venerable One addressed the Buddha:

“Devadatta expresses immeasurable reverence and inquires whether the Blessed One is at ease in sitting and standing and vigorous in walking. He also sends his greetings to Ananda and says: ‘The Tathagata has predicted that after sixty kalpas I shall become a pratyekabuddha named Namo. Even if I must lie upon my right side in the Avici Hell, I shall never grow weary.’”

The Buddha then said:

“Excellent, excellent, Maudgalyayana! You have brought much benefit and abundant nourishment. Out of compassionate concern for ignorant beings, you have brought peace and happiness to gods and humans and caused the Tathagata’s shravakas gradually to reach nirvana.

“Therefore, Maudgalyayana, you should diligently perfect the three kinds of conduct. Why is this? If Devadatta had cultivated the three wholesome deeds of the body, the four of speech, and the three of mind, he would never throughout his life have coveted offerings, nor would he have committed the five heinous offenses and thereby entered the Avici Hell. Why is this? Those who covet offerings have no reverence for the Three Jewels, do not observe the precepts and prohibitions, and do not perfect their conduct of body, speech, and mind. Therefore, one should concentrate upon and remain mindful of conduct in body, speech, and mind. Thus, Maudgalyayana, you should train yourselves in this way!”

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

10. Thus have I heard:

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

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

“If sentient beings cultivate the liberation of the mind through loving-kindness, widely propagate its meaning, and expound it to others, they will obtain eleven kinds of karmic reward. What are the eleven? They sleep peacefully; awaken peacefully; have no evil dreams; are protected by gods; are loved by people; are unharmed by poison; are unharmed by weapons; are not injured by water, fire, or robbers; and, after death, are born in the Brahma Heaven. These are called the eleven blessings obtained by a bhikshu who is skilled in practicing loving-kindness.”

The Blessed One then spoke these verses:

If one practices loving-kindness

And engages in no heedless conduct,

The fetters gradually grow weaker,

And one gradually beholds the traces of the Way.

Through skillfully practicing loving-kindness,

One will be born in the Brahma Heaven,

Will swiftly attain cessation,

And forever reach the unconditioned state.

One neither kills nor harbors thoughts of harm,

Nor entertains thoughts of victory or defeat;

Loving-kindness embraces all beings,

And one never harbors resentment.

“Therefore, bhikshus, you should seek skillful means to practice loving-kindness and widely propagate its meaning. Thus, bhikshus, you should train yourselves in this way!”

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