增壹阿含經

L. CHAPTER ON PAYING HOMAGE TO THE THREE JEWELS

1. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

“If a good man or good woman wishes to pay homage at a Tathagata's monastery or stupa, that person should practice the eleven principles for paying homage at a Buddha's monastery. What are the eleven? Arouse a courageous and vigorous mind, for one is capable of undertaking the practice; let the mind be undistracted, for it should always be single-minded; ... because one recollects and concentrates upon the teachings of calm abiding and insight; thoughts continually cease because one enters right concentration; the mind comprehends the immeasurable because it possesses wisdom; the mind finds it difficult to contemplate because of the Tathagata's physical form; the mind is tranquil and utterly still because of the Tathagata's dignified bearing;

the mind does not leap about because of the Tathagata's renown; the mind forms no conceptual imaginings because of the Tathagata's bodily marks; and the Brahma voice is difficult to equal because its resonance is gentle and supple.

“Bhikkhus, if a good man or good woman wishes to pay homage at a Tathagata's monastery or stupa, that person should fulfill these eleven principles. By paying homage at the Tathagata's monastery or stupa, one will obtain immeasurable merit lasting for a long time. Therefore, bhikkhus, you should train in this way!”

When the bhikkhus had heard the Buddha's teaching, they rejoiced and respectfully put it into practice.

2. Thus have I heard:

At one time, in Sravasti, in Jeta Grove, Anathapindika's Park.

At that time, the Blessed One addressed the bhikkhus:

“If a good man or good woman wishes to pay homage to the Dharma, that person should first bear the following eleven matters in mind and then pay homage to the Dharma. What are these eleven principles? When there is arrogance, arrogance should be eliminated; the True Dharma is present in the realm of desire and eliminates thoughts of craving; the True Dharma is present in the realm of desire and eliminates desire; the True Dharma can sever the profound current of birth and death; by practicing the True Dharma, one attains the Dharma of equality; the True Dharma cuts off the evil destinies; by following this True Dharma, one reaches a wholesome destination; the True Dharma can sever the net of craving; one who practices the True Dharma proceeds from the conditioned to the unconditioned;

one who practices the True Dharma sheds light everywhere; one who practices the True Dharma reaches nirvana.

“If a good man or good woman wishes to pay homage to the Dharma, that person should contemplate these eleven principles and will afterward obtain immeasurable merit, merit that will forever be without limit. Therefore, bhikkhus, you should train in this way!”

When the bhikkhus had heard the Buddha's teaching, they rejoiced and respectfully put it into practice.

3. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

“If a good man or good woman practices paying homage to the Sangha, that person should contemplate eleven principles before paying homage to the Sangha. What are the eleven? The Tathagata's assembly has accomplished the True Dharma; the Tathagata's noble assembly is harmonious among those of higher and lower standing; the Tathagata's noble assembly has accomplished all teachings; the Tathagata's noble assembly has accomplished morality; accomplished right concentration; accomplished wisdom; accomplished liberation through wisdom; accomplished the knowledge and vision of liberation; the Tathagata's noble assembly can safeguard the Three Jewels; the Tathagata's noble assembly can subdue non-Buddhists and followers of other doctrines;

the Tathagata's noble assembly is a good spiritual friend and a field of merit for all sentient beings.

“A good man or good woman who wishes to pay homage to the Sangha should contemplate these eleven principles and will obtain immeasurable merit lasting for a long time. Therefore, bhikkhus, you should train in this way!”

At that time, the bhikkhus, devas, nagas, spirits, gandharvas, asuras, garudas, Khau-na-las, mahoragas, Ma-huu-lac devas, and humans heard the Buddha's teaching, rejoiced, and respectfully put it into practice.

4. Thus have I heard:

At one time, the Buddha was dwelling in the kingdom of Magadha, in the city of Mithila, east of the Great Deva Park, together with a great assembly of one thousand two hundred and fifty bhikkhus.

At that time, after taking his meal, the Blessed One walked for exercise in the park with the Venerable Ananda. The Buddha smiled, and Ananda thought to himself: “The Tathagata, the Unattached One, the Perfectly Enlightened One, does not smile without cause. Why does he smile now? There must surely be a reason. I shall ask him about this.” Ananda adjusted his robes, knelt with his face touching the ground, joined his palms, and asked the Buddha:

“The Tathagata, the Unattached One, the Perfectly Enlightened One, does not smile without cause. Why does he smile now? There must surely be a reason. I beg to hear it.”

The Buddha told Ananda:

“I shall explain it to you. At the beginning of the past Auspicious Kalpa, there was here a wheel-turning sage king named Great Deva who ruled the four continents under heaven. He enjoyed a long life without illness, was handsome and courageous, governed according to the True Dharma, did not oppress the people, and possessed seven treasures that appeared naturally. What were the seven? The first was the precious wheel; the second, the precious elephant; the third, the precious horse; the fourth, the precious jewel; the fifth, the precious maiden; the sixth, the precious treasurer; and the seventh, the precious general.

The Buddha told Ananda:

“King Great Deva remained a child for eighty-four thousand years, served as crown prince for eighty-four thousand years, and reigned as a sage king for eighty-four thousand years, reigned as a sage king for eighty-four thousand years.”

Ananda asked the Buddha:

“What was the precious wheel like?”

The Buddha told Ananda:

“On the full-moon day of the fifteenth, the king bathed and purified himself, then ascended the eastern tower with the palace women and gazed toward the east. There appeared a golden wheel with a thousand spokes, seven tala trees in height, seven cubits constituting one tala. A tala is the duyen tree; this tree was used as the standard of measurement. The wheel was made entirely of purple-gold. Upon seeing the wheel, the king thought: ‘This is a precious wheel. May I obtain it.’ As soon as he had this thought, the wheel came to the king's left hand and then moved to his right hand. The king addressed the wheel:

“‘Subdue for me the kingdoms that have never submitted; take possession for me of the lands that are not mine. Act in accordance with the Dharma and never contrary to the Dharma.’

“When he had spoken these words, the wheel rose into the sky, and its axle turned toward the east.

“The king ordered his attendants to make ready the fourfold army. When the army was fully prepared, he led it in following the wheel through the sky. The wheel guided them eastward through all the kingdoms of the eastern region. At night, the king and his army slept beneath the precious wheel. The lesser kings of the eastern kingdoms all came to pay court. They presented the king with golden bowls filled with silver grain and said:

“‘Homage to the Great King! All the lands, precious treasures, and people of this eastern realm belong to the Great King. Please halt your royal carriage here, and we shall obey the Great King's instructions.’

“King Great Deva told the lesser kings:

“‘If you wish to follow my instructions, each of you should return to your own kingdom, teach the people by means of the Ten Wholesome Deeds, and refrain from acting perversely.’

“When the king had finished instructing them, the precious wheel proceeded over the sea and traveled through the sky. A road one yojana wide opened naturally in the sea. The king and the four divisions of his army followed the precious wheel as before and passed through the southern realm. The lesser kings of the south also came to pay court. They all presented the king with golden bowls filled with silver grain and silver bowls filled with golden grain, saying:

“‘Homage to the Great King! This southern realm, together with its precious treasures and people, belongs entirely to the Great King. Please halt your royal carriage here, and we shall obey the Great King's commands.’

“King Great Deva told the lesser kings:

“‘If you wish to obey my commands, each of you should return to your own kingdom, teach the people by means of the Ten Wholesome Deeds, and refrain from unlawful acts.’

“When the king had finished instructing them, the precious wheel turned westward and guided them into the western realm. The kings of the western kingdoms offered tribute and made their requests just as those in the south had done. Afterward, the precious wheel turned northward and guided them through the northern lands. The kings of the north also came to pay court, offered tribute, and made their requests in the same manner as before.

“In four days, they traversed the lands within the four seas of Jambudvipa and returned to the city of Mithila. The wheel stopped before the palace gate, suspended in the sky at the height of seven tala trees, with its rim facing east, and the king then entered the palace.”

The Buddha told Ananda:

“In this manner, King Great Deva obtained the precious wheel.”

Ananda again asked the Buddha:

“How did King Great Deva obtain the precious elephant?”

The Buddha replied:

– Thereafter, on another full-moon day, King Mahadeva bathed and purified himself, then ascended the eastern tower together with the palace women. Looking eastward, he saw in the sky a white king of elephants named Manhu approaching through the air. Its body was perfectly proportioned, and from its mouth extended six tusks. It wore a golden crown upon its head; golden cords, jeweled necklaces, and strings of pearls encircled its body, and golden bells hung at both flanks. The elephant possessed supernatural powers and could transform itself at will. When King Mahadeva saw it, he thought: "May I obtain this precious elephant? I shall put it to service." As soon as he had formed this thought, the elephant stood in the air before the king. The king then commanded it to perform five tasks and thought again: "I should test whether this elephant is capable of performing them." The next day, when the sun rose, the king mounted the elephant and traveled throughout the lands within the four seas. In an instant he returned to his original place and stood before the palace gate, facing east.

Ananda! Thus did King Mahadeva obtain the precious elephant.

Ananda asked the Buddha:

– How did King Mahadeva obtain the precious horse?

The Buddha said:

– Thereafter, on a full-moon day, King Mahadeva bathed and purified himself, then ascended the western tower together with the palace women. Looking westward, he saw a blue king of horses named Balasha flying toward him through the air. It moved without swaying its body, wore a golden crown upon its head, and was adorned with precious necklaces and strings of pearls encircling its body; golden bells hung at both flanks. The king of horses possessed supernatural powers and could transform itself at will. When King Mahadeva saw it, he thought: "May I obtain this horse? It would be excellent to ride." As soon as the king had formed this thought, the horse came before him, and the king immediately mounted it to test its abilities. The next day, when the sun rose, the king rode the horse eastward. In an instant he traveled throughout the lands within the four seas and then returned to his kingdom. The horse stood at the western palace gate, facing west.

Ananda! Thus did King Mahadeva obtain the precious horse.

Ananda asked the Buddha:

– How did King Mahadeva obtain the precious jewel?

The Buddha replied:

– Thereafter, on a full-moon day, King Mahadeva bathed and purified himself, then ascended the eastern tower together with the palace women. Looking eastward, he saw a divine jewel. The divine jewel was round and measured one foot and six inches across. It had eight facets, was the color of blue vaidurya, and flew toward him through the air at a height of seven tala trees. When the king saw it, he thought: "May I obtain this divine jewel to behold." In accordance with his wish, the king obtained the divine jewel. Wishing to test it, at midnight he assembled the four divisions of the army, hung the divine jewel atop a banner pole, and went out of the city on a circuit. The divine jewel illuminated every place for twelve yojanas. The troops could see one another as though it were daytime. Wherever the divine jewel's radiance shone, the people awoke in astonishment, all saying that day had dawned. The king returned to the palace and erected the banner pole within it; both inside and outside were as bright as day.

Ananda! Thus did King Mahadeva obtain the precious jewel.

Ananda said to the Buddha:

– How did King Mahadeva obtain the precious queen?

The Buddha told Ananda:

– On a full-moon day, the king bathed and purified himself, then ascended the eastern tower together with the palace women. Looking eastward, he saw a precious woman without equal, dignified and wondrously beautiful. She was neither tall nor short, neither stout nor thin, neither fair nor dark. In winter her body was warm, and in summer her body was cool. The fragrance of sandalwood issued from the pores of her body, and her mouth bore the fragrance of a blue lotus. She had none of the unwholesome dispositions of women; her nature was gentle and harmonious, and her mind was compliant and accommodating. She came through the air to the king.

Ananda! Thus did King Mahadeva obtain the precious queen.

Ananda said to the Buddha:

– How did King Mahadeva obtain the precious treasurer?

The Buddha replied:

– On a full-moon day, King Mahadeva bathed and purified himself, then ascended the northern tower together with the palace women. Looking northward, he saw the great minister of the treasury named Aratachi. His appearance was upright and wondrously handsome. He was neither tall nor short, neither stout nor thin. His body was golden in color, his hair was blue, and the black and white of his eyes were clearly distinguished. The treasurer could also see stores of the seven precious substances hidden beneath the earth. Those that had owners he safeguarded, while those without owners he brought forth and presented for the king's use. He was intelligent and wise, and skilled in every strategy. The great minister flew through the air and came before the king, saying:

– "From this time onward, may the king enjoy himself and be free from sorrow. I shall provide the Great King with wealth and treasure, allowing him to lack nothing."

The king wished to test the great minister of the treasury, so they boarded a boat and sailed out to sea. The king said:

– "I wish to obtain gold, silver, jewels, and treasures."

The minister of the treasury replied:

– "Please return to the shore, and your servant shall present wealth and treasure to you."

The king said:

– "I wish to obtain genuine treasures from beneath the water; I have no need of those on the shore."

The minister of the treasury then rose, adjusted his robes, knelt upon his right knee, joined his palms, and paid homage to the water. At once, masses of gold as large as cartwheels naturally appeared from within the water, and in a moment they filled the boat. The king said:

– "Stop! Do not load any more gold, for the boat is about to sink."

Ananda! Thus did King Mahadeva obtain the great minister of the treasury.

Ananda said to the Buddha:

– How did King Mahadeva obtain the precious commander of the army?

The Buddha said:

– On a full-moon day, the king again bathed and purified himself, then ascended the southern tower together with the palace women. He saw a great general named Bibina, upright and handsome in appearance. His hair was the color of pearls, and his body was green. He was neither tall nor short, neither stout nor thin. His eyes could penetrate the thoughts in the minds of others. He understood military affairs, expedient adaptations, and strategy, and knew the proper time to advance or retreat. The great general flew through the air and came before the king, saying:

– May the Great King enjoy himself as he pleases and not concern himself with the realm. Your servant shall direct the campaigns in the four quarters.

The king wished to test his abilities. In the middle of the night, he thought of assembling the four divisions of the army, and as soon as the thought ended, all four divisions were assembled. The king then thought of advancing the army eastward, and the troops immediately advanced eastward. The king remained in their midst, the great general went at the front, and the four divisions surrounded them. When the king thought of advancing, the troops advanced; when he thought of retreating, the troops retreated.

Ananda! Thus did King Mahadeva obtain the precious commander of the army.

The Buddha told Ananda:

– Thus did King Mahadeva obtain the seven precious treasures.

The Buddha further told Ananda:

– King Mahadeva ruled for a very long time. He then said to a barber named Kapila: "If I should have any gray hairs, you must pluck them out and inform me." Kapila tended the king's hair. After a long time, he saw a single gray hair and reported:

– "The Great King previously gave me an instruction, and now I have seen a gray hair!"

The king said:

– "Pluck it out and bring it to me so that I may see it."

Kapila used golden tweezers to pluck out the gray hair and placed it in the king's hand. Holding the gray hair, the king then spoke this verse:

Upon my head,

This gray hair has appeared;

The messenger has come to summon me—

It is time to enter the Path.

The king reflected: "I have enjoyed the five sensual pleasures to the utmost among humankind. I should now go forth, shave off my beard and hair, and put on the Dharma robes." He then summoned Crown Prince Dirghayus and said:

– "My son! A gray hair has appeared upon my head. I have grown weary of the five sensual pleasures of the world and wish to seek the joys of the heavenly realm. I now wish to shave off my beard and hair, put on the Dharma robes, go forth, and train in the Path. You should assume the affairs of state and appoint your eldest son as crown prince. You should provide for Kapila, who is charged with watching for gray hairs. When a gray hair appears, hand the kingdom over to the crown prince and then, as I have done, shave off your beard and hair, go forth, and put on the Dharma robes."

The king told the crown prince:

– "I now earnestly entrust the royal throne to you. You must ensure that the succession of the noble station continues from generation to generation and is never broken. If it is broken, you will be reborn as a person in a borderland; if virtuous conduct is severed and lost, you will immediately be born in a place where there is no Dharma."

Having completed his instructions, King Mahadeva handed the kingdom over to Crown Prince Dirghayus and bestowed fields and lands upon Kapila.

The Buddha told Ananda:

– King Mahadeva, in this very city, this very country, this very land, shaved off his beard and hair, donned the Dharma robe, and entered the path. In this realm he practiced the four brahmaviharas—loving-kindness, compassion, sympathetic joy, and equanimity—for eighty-four thousand years. When his life ended here, he was reborn in the Brahma heaven.

Seven days after King Mahadeva renounced the household life, the precious queen passed away. Dirghayus ascended the throne. On the full-moon day of the fifteenth, having bathed and cleansed himself, he went with the palace women to the eastern tower and gazed toward the east. He saw a precious queen, as beautiful and upright as before, coming through the sky. King Dirghayus once again obtained the seven treasures. He ruled the kingdom and governed all under heaven. Later, he again instructed the barber:

– “From now on, carefully watch the hair on my head. When you see a gray hair, report it to me.”

The king had reigned for eighty-four thousand years when his hair turned gray. The barber reported to the king:

– “A gray hair has appeared.”

The king said:

– “Pluck it out, bring it to me, and place it in my hand.”

The barber used golden tweezers to pluck out the gray hair and placed it in the king’s hand. Holding the gray hair, the king spoke this verse:

Upon my head

This gray hair has appeared;

The messenger has come to summon me—

It is time to enter the path.

The king thought to himself, “I have enjoyed the five sensual pleasures to their utmost. I should now renounce the household life, shave off my beard and hair, and don the Dharma robe.” The king then summoned Crown Prince Guankat and said:

– My son, a gray hair has appeared upon my head. I have grown weary of the five sensual pleasures of the world and wish to seek the joys of the heavenly realm. I now wish to renounce the household life and cultivate the path, shaving off my beard and hair and donning the Dharma robe. You should take charge of the kingdom, appoint your eldest son as crown prince, and provide for the barber, instructing him to watch for gray hairs. When a gray hair appears, you should entrust the kingdom to the crown prince and renounce the household life as I have, shaving off your beard and hair and donning the Dharma robe.

The king told the crown prince:

– “I now earnestly entrust the throne to you. You must ensure that the succession of wheel-turning sage kings continues from generation to generation and is never broken. If it is broken, you will become a person of the borderlands; if wholesome conduct is severed, you will be born in a place where there is no Dharma.”

King Dirghayus also, in this very city, this very country, this very land, shaved off his beard and hair, donned the Dharma robe, and entered the path. For eighty-four thousand years he practiced here the four brahmaviharas—loving-kindness, compassion, sympathetic joy, and equanimity. When his life ended here, the king was reborn in the Brahma heaven.

The Buddha told Ananda:

– Seven days after King Dirghayus renounced the household life, the seven treasures naturally vanished. King Guankat became sorrowful and unhappy. Seeing that the king was unhappy, the great ministers inquired:

– “Why is Your Majesty unhappy?”

The king replied:

– “Because the seven treasures have vanished.”

The great ministers said:

– “May Your Majesty not be troubled.”

The king asked:

– “Why should I not be troubled?”

The king asked:

– “Why should I not be troubled?”

The great ministers replied:

– “The former king is practicing the brahmaviharas in a nearby garden. You may go there and ask him. He will surely teach Your Majesty the method for obtaining the seven treasures.”

The king ordered that the royal carriage be adorned. When the great ministers had completed the preparations, they reported to the king. The king and his ministers rode in a carriage adorned with the seven treasures, bringing five objects—the banner and parasol, royal crown, sword, fan, and shoes—and, accompanied by the great ministers and attendants on his left and right, proceeded to the garden. Upon arriving, the king alighted from the carriage, removed the five articles of royal adornment, and entered the garden gate on foot. He approached his royal father, bowed reverently, withdrew to sit to one side, joined his palms, and said:

– “My royal father possessed the seven treasures, but now they have all vanished.”

The former king had been sitting quietly. Hearing these words, he raised his head and replied:

– “My son! The Dharma of a wheel-turning sage king does not depend upon possessions inherited from his father. You must personally practice the means by which these treasures are obtained.”

The king again asked:

– “By what Dharma does a wheel-turning sage king govern and transform his people?”

His royal father replied:

– “The Dharma of reverence, the Dharma of honoring, the Dharma of mindfulness, the Dharma of nurturing, the Dharma of fostering growth, the Dharma of bringing prosperity and strength, and the Dharma of bringing greatness and expansiveness. Following these seven Dharmas is the wheel-turning sage king’s way of governing the people, and thereby he may obtain the seven treasures.”

The king again asked:

– “What is the Dharma of reverence? … and so forth, up to the Dharma of greatness?”

His royal father replied:

– “You should provide for the poor and destitute; teach the people to honor and support both their parents; conduct the proper sacrifices at the four seasons and eight seasonal observances; teach the people patience and forbearance; and eliminate sexual misconduct, delusion, and the like. These seven Dharmas are precisely the Dharma of a wheel-turning sage king.”

The king listened to this instruction, bowed reverently, and asked leave to depart. After circumambulating seven times, he led his retinue back. The king then obeyed his royal father’s command and practiced the seven Dharmas, causing people near and far alike to honor his teachings.

The king opened the royal storehouses to provide for the poor and to support those who were alone and the aged. People throughout the four directions all obeyed and followed his example. Then, on the full-moon day of the fifteenth, the king bathed and cleansed himself and went with the palace women to the eastern tower.

Gazing eastward, he saw a precious wheel with a thousand golden spokes, seven tala trees in height and suspended seven tala trees above the ground, flying through the sky and coming to rest in midair. The king thought to himself, “May I obtain this precious wheel?” The precious wheel immediately descended beside the king’s left hand and then moved to his right hand. The king addressed the precious wheel:

– “Wherever people have not submitted, subdue them for me; whatever lands are not mine, secure them for me. Act in accordance with the Dharma, never contrary to the Dharma.”

The king then cast the wheel by hand into the sky before the eastern gate of the palace. The wheel remained suspended in the sky, facing east. After the precious wheel came a white elephant, followed by a blue horse, a divine jewel, a precious queen, a precious treasurer, and a precious general. The seven treasures appeared just as they had in the time of King Mahadeva, and the tests were likewise the same. After eighty-four thousand years, the king also appointed a crown prince, bestowed rewards upon the barber, entrusted the kingdom to the crown prince, and renounced the household life to train in the path, all in accordance with the example of the former king.

The Buddha told Ananda:

– That King Guansat, in this very city and this very garden, shaved off his hair, donned the Dharma robe, and for eighty-four thousand years cultivated the four brahmaviharas—loving-kindness, compassion, sympathetic joy, and equanimity. When his life ended here, the king was also reborn in the Brahma heaven.

The Buddha told Ananda:

– King Mahadeva and his descendants succeeded one another through eighty-four thousand reigns as wheel-turning sage kings, and their virtuous lineage was never broken. The final wheel-turning sage king was named Ren. He governed by the true Dharma and was intelligent, retaining everything in memory without forgetting. He possessed the thirty-two excellent marks, and his complexion was like a red lotus. He delighted in giving alms and making offerings to sramanas and brahmins, cared for and supported the aged and solitary, and provided for the poor. At each of the four city gates and in the city center, the king established storehouses containing gold, silver, jewels, elephants, horses, carriages, clothing, beds and bedding, incense, flowers, food, drink, and medicines. To those who were alone he provided wives or consorts, and he freely gave every kind of gift according to each person’s wishes.

On the six monthly observance days, the king commanded everyone in both the inner and outer palace to observe the eight precepts. On those days, the divine seers of the Suddhavasa heavens all descended together to undertake the precepts. Sakra, Lord of the Devas, and the devas of the Heaven of the Thirty-three also praised the people of that kingdom: “How joyful! How fortunate that you have encountered such a Dharma king, who bestows every kind of gift according to the people’s needs and who also observes the pure fasting precepts without omission.”

Sakra, Lord of the Devas, said to the devaputras:

– “Would you like to meet King Ren?”

The devas all replied, “We would like to meet him. He may be invited here.” Sakra Devendra then dispatched the heavenly maiden Kung-pi-ni:

– “Go to the city of Mithila and tell King Ren: ‘Great King, you have gained immense benefit! The devas here all praise Your Majesty’s supreme merit and have sent me to convey their greetings and extend an invitation. All the devas wish to meet you; please be so gracious as to come here.’”

The celestial maiden Cùng-tỷ-ni obeyed the command and flew down. In the time it takes to bend and extend an arm, she suddenly appeared in midair before the royal palace. At that time, the king was seated in contemplation within the palace, attended by a palace woman. The king thought, “Everyone in the world desires what is called peace and security, free from suffering and affliction.” From midair, Cùng-tỷ-ni snapped her fingers to summon his attention. The king looked up, saw a light above the palace, and heard a voice saying:

– “I am an attendant of Śakra, Lord of the Devas. The Celestial Lord has sent me to Your Majesty.”

The king replied:

– “I do not know what instruction the Celestial Lord has for me.”

The celestial maiden said:

– “The Celestial Lord earnestly thinks of you. The devas praise the king’s merit and wish to meet you. Would Your Majesty be pleased to go?”

The king silently assented. The celestial maiden immediately returned and reported to the Celestial Lord:

– “I have delivered the command. The king has agreed to come.”

The Celestial Lord then ordered his charioteer to adorn the chariot made of the seven precious substances and drive the flying horse-drawn chariot down to the city of Mật-để-la to receive King Nhâm. The charioteer obeyed the command, and the chariot suddenly flew down to the city. The king was seated in council with his ministers when the chariot stopped before the royal hall, suspended in midair. The charioteer called out:

– “The Celestial Lord has now sent this chariot down to receive you, and the celestial princes are also waiting. Your Majesty should board the chariot without lingering.”

When the officials, high and low, heard that the king was about to depart, they showed their sorrow. They all rose, joined their palms, and said:

– “After Your Majesty departs, whose commands shall we, your subjects, obey?”

The king replied:

– “Do not be concerned. After I leave, you should practice generosity, observe the fast and precepts, provide for the people, and govern the realm just as when I am present. I shall return before long.”

When the king had given these commands, the chariot descended to the ground. The king boarded it, and the charioteer asked:

– “By which road does the king wish to travel?”

The king asked:

– “What do you mean by these words?”

The charioteer replied:

– “There are two roads: one is the evil road, and the other is the good road. Those who do evil follow the evil road to a place of suffering, while those who do good journey along the good road to a place of happiness.”

The king said:

– “Today I wish to travel both the evil and the good roads.”

Only after pondering the king’s words for a long time did the charioteer understand, and he said:

– “Excellent, Your Majesty!”

The charioteer then conveyed the king along both roads. After seeing the full range of good and evil, they arrived in the Heaven of the Thirty-three. The Celestial Lord and the devas saw the king approaching from afar, and Śakra, Lord of the Devas, said:

– “Welcome, Your Majesty! Please sit here with me.”

The Buddha told Ānanda:

– The king then sat upon the Celestial Lord’s throne. The king and the Celestial Lord resembled one another in appearance, and their clothing and voices were the same. The celestial princes thought to themselves, “Who is the Celestial Lord, and who is the king?” They further thought, “Both the person and the Dharma ought to be honored, yet neither is being honored.” The devas were all astonished and could not distinguish between them. Seeing that the devas harbored doubts, the Celestial Lord thought, “I shall invite the king to remain here, and then the matter will become clear.” The Celestial Lord said to the devas:

– “Would you like me to ask the king to remain here?”

The devas replied:

– “We truly wish to invite him to remain.”

The Celestial Lord said to King Nhâm:

– “Your Majesty, could you remain here? I shall provide you with the five sensual pleasures.”

Only then did the devas know who was who. The king said to the Celestial Lord:

– “Sir, I cannot!”

The Celestial Lord then offered them to him, whereupon the king said:

– “May the lifespan of the devas be without end.”

Thus host and guest offered and declined three times.

The Celestial Lord asked the king:

– “Why will you not remain?”

The king replied:

– “I must renounce the household life and cultivate the Way. Here in the heavenly realm, I have no conditions for studying the Way.”

The Celestial Lord asked:

– “Why must you study the Way?”

The king replied:

– “My royal father instructed me that when gray hair appeared, I should renounce the household life.”

When Śakra heard him speak of the final command to enter the Way, he remained silent and did not reply. While the king stayed in the heavenly realm, enjoying the five sensual pleasures for only a brief moment, twelve years had already passed in the human world. The king wished to take his leave and therefore spoke the true Dharma with the celestial princes. The Celestial Lord instructed the charioteer:

– “Take King Nhâm back to his realm.”

The charioteer obeyed and immediately adorned the chariot. When all was prepared, he said to the king:

– “Your Majesty may board the chariot.”

The king then bade farewell to the Celestial Lord and the devas, boarded the chariot, and returned by the same road. Upon arriving at the city of Mật-để-la, the charioteer immediately returned to heaven. A few days after his return, the king said to Kiếp-tỷ:

– “If you see any gray hair, you should inform me.”

Several days later, a gray hair appeared on the king’s head. Kiếp-tỷ plucked it out with golden tweezers and placed it in the king’s hand. Upon seeing it, the king spoke this verse:

Upon my head,

This gray hair has appeared;

The messenger has come to summon me—

It is time to enter the Way.

The king thought, “I have enjoyed the five sensual pleasures to their utmost. Now I should renounce the household life, shave my hair, and don the Dharma robe.” The king then summoned Crown Prince Thiện Tận and said:

– “A gray hair has now appeared upon my head. I have grown weary of the five sensual pleasures of the world and should seek the happiness of the heavenly realm. I should shave off my hair, don the Dharma robe, renounce the household life, and study the Way. I now entrust the affairs of the realm to you; provide for Kiếp-tỷ. When gray hair appears upon your head, you too should entrust the affairs of the realm to the crown prince and then renounce the household life to study the Way. My son! I now hand the throne of the noble king down to you. Do not allow its succession to be severed. If it is severed, you will be reborn as a person in a borderland.”

The Buddha told Ānanda:

– King Nhâm then entrusted the affairs of the realm to the crown prince and bestowed fields and lands upon Kiếp-tỷ. Thereafter, in that very city, he shaved his hair, donned the Dharma robe, renounced the household life, and cultivated the Way. Seven days after the king entered the Way, the precious chariot and precious jewel disappeared, and the elephant, horse, jewel maiden, military commander, and treasurer all vanished as well. The king remained in the garden for eighty-four thousand years, practicing the four brahmavihāras of loving-kindness, compassion, sympathetic joy, and equanimity. After his life ended, he was reborn in the Brahmā heaven.

Afterward, King Thiện Tận did not follow his father’s course of action but abandoned the True Dharma. Consequently, the seven treasures did not reappear. Because he did not continue the wholesome conduct, five forms of decline arose: the people’s lifespans grew shorter, their complexions deteriorated, their strength diminished, illnesses became numerous, and they lacked wisdom. Once these five forms of decline had arisen, they increasingly led to poverty and distress. Because of their suffering and destitution, people stole from and robbed one another. People came before the king and brought accusations, saying:

– “This man has committed theft!”

The king immediately ordered the people of the realm to be executed. Whenever he heard that someone was guilty of theft, the king had that person killed. Because evil had accumulated, sharp blades came into being. Swords and knives began to be fashioned from that time onward, and thus killing arose. These were the two evils of stealing and killing that appeared.

Next, people committed sexual misconduct with others’ wives, quarreled with their husbands, and said in their own defense, “I did not do it!” Thus there came to be four evils: stealing, killing, sexual misconduct, and false speech. Divisive speech that caused contention became the fifth evil. Because of disputes, abusive speech arose as the sixth evil. Untruthful speech was the seventh evil. Jealousy of others’ harmony was the eighth evil. Anger that altered one’s countenance was the ninth evil. Confused and doubtful thoughts were the tenth evil. When the ten evils were complete, the decline grew ever greater.

The Buddha told Ānanda:

– “Do you wish to know who the King Đại Thiên of that time, at the beginning of the Auspicious Kalpa, was? It was none other than I! Ānanda, the last king in the succession of eighty-four thousand royal dynasties was named Nhâm, who governed the realm with uprightness. That was none other than you! The final king, named Thiện Tận, was violent, rebellious, and devoid of the Way. He severed that lineage of noble kings. That was none other than Devadatta.

“Ānanda! In a past age, you inherited the wholesome undertaking of the wheel-turning noble king Đại Thiên and ensured that the royal succession continued without interruption. This was your merit, in accordance with the Dharma and not contrary to the Dharma. Ānanda! Now I am the unsurpassed Dharma King, and I earnestly entrust the unsurpassed wholesome Dharma to you. You are a son of the Śākya clan. Do not become a person of the borderlands, and do not commit the deed of severing the lineage.”

Ānanda said to the Buddha:

– “What does it mean to commit the deed of severing the lineage?”

The Buddha told Ānanda:

– Although King Mahadeva practiced wholesome Dharma, he had not yet attained the supramundane exhaustion of the outflows; he had not yet crossed over, had not yet severed desire, had not yet destroyed the twenty-one fetters, had not yet eliminated the sixty views, had not yet purified the three defilements, had not yet attained supernormal powers, had not yet attained the true path of liberation, and had not yet attained nirvana. King Mahadeva practiced wholesome Dharma, but at most he was merely reborn in the Brahma heaven.

Ananda! The unconditioned Dharma that I now teach is the Dharma through which I have reached the shore of truth, supreme among devas and humans. My Dharma is without outflows and without desire; it is cessation, supernormal power, liberation, the true path of the śramana leading to nirvana.

Ananda! I now earnestly entrust the unsurpassed path and Dharma to you. Do not allow my Dharma to decline; do not become a person of the borderlands.

Ananda! If someone presently practices as a shravaka yet cuts off this Dharma, that person is one of the borderlands. One who can cause this Dharma to flourish is the Buddha’s eldest son and thereby brings the spiritual family to fulfillment.

Do not follow a course that extinguishes the lineage. Ananda! All the Dharma I have taught, from first to last, I entrust to you.

You should train in this way!

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

5. Thus have I heard:

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

At that time, the Blessed One addressed the bhikshus:

– There are four great offenders in the hells. Who are the four? Makkhali is a great offender. The bhikshu Tissa is a great offender. Devadatta is a great offender. The bhikshu Kokālika is a great offender.

From the body of the offender Makkhali flames extend sixty cubits. From the body of the offender Tissa flames extend forty cubits. From the body of the offender Devadatta flames extend thirty cubits. From the body of the offender Kokālika flames extend twenty cubits.

Bhikshus! You should know that Makkhali taught innumerable sentient beings, causing them to adopt inverted wrong views and cling to existence and nonexistence. The fool Tissa utterly destroyed the seed of the noble ones, leaving nothing behind. The fool Devadatta caused disorder in the Sangha and killed a bhikshuni who had attained arhatship. The offender Kokālika slandered Shariputra and Maudgalyayana.

Furthermore, the offender Makkhali taught innumerable sentient beings to hold wrong views; when his body broke up and his life ended, he fell into the Blazing Light Hell. The offender Tissa utterly destroyed the seed of the noble ones, leaving nothing behind; when his body broke up and his life ended, he fell into the Equal Harm Hell. The offender Devadatta conceived the intention to harm the Tathagata; when his body broke up and his life ended, he fell into Avici Hell. Because the offender Kokālika slandered Shariputra and Maudgalyayana, when his body broke up and his life ended, he fell into the Padma Hell.

There the offender Makkhali has his tongue pulled out by the hell wardens and his neck twisted backward. Why is this? Because formerly he taught innumerable sentient beings and caused them to hold wrong views.

The great offender Tissa has his body cut open by the hell wardens, who pour scalding river water into him and force him to swallow it. After his belly is burned through, they force him to swallow red-hot iron balls. Why is this?

Because he destroyed the seed of the noble assembly. The offender Devadatta has his body crushed by red-hot iron wheels; iron pestles also pound his body, herds of savage elephants trample him, a great red-hot iron mountain presses down upon his face, and his entire body is tightly wrapped in sheets of burning copper. Why is this?

Because formerly he created disorder in the assembly and broke the harmony of the Sangha, and therefore an iron wheel must grind through his head. Furthermore, the fool Devadatta incited the crown prince to harm his royal father; because of that karmic result, iron pestles crush his body. Furthermore, the fool Devadatta made an elephant drunk with wine and sent it to harm the Tathagata; because of that karmic result, herds of savage elephants trample his body.

Furthermore, the fool Devadatta climbed Mount Gridhrakuta and hurled a rock at the Buddha; because of that karmic result, a red-hot iron mountain presses down upon his face. The fool Devadatta killed a bhikshuni who had attained arhatship; because of that karmic result, sheets of burning copper wrap around his body. Bhikshus, you should know that in the Lotus Hell, one thousand oxen drag plows across the tongue of the offender Kokālika.

Why is this? Because he slandered Shariputra and Maudgalyayana; as a result of that karma, one thousand oxen pull plows that tear apart his tongue.

Furthermore, from the body of the offender Makkhali flames extend sixty cubits. If any sentient being were to think, “I can rescue and benefit this person,” and were to pour over his body the waters of the four seas to a depth of forty cubits, all that seawater would immediately dry up, yet the flames would not diminish. It is just as if an iron sheet had been burning for four days and someone poured four drops of water upon it: the water would immediately vanish. So it is also here. If someone poured the waters of the four great seas over the offender’s body, wishing to bring him ease, it would ultimately have no effect. Why is this? Because his offenses are exceedingly grave.

From the body of the offender Tissa flames extend forty cubits. Suppose a sentient being took pity on him and poured the waters of three great seas over his body: the seawater would immediately dry up, yet the flames would not be extinguished. It is just as when someone pours three drops of water upon red-hot iron: the water immediately dries up without remaining. So it is also here. If the waters of three great seas were poured over Tissa’s body, the water would immediately vanish, while the flames would remain as before.

From the body of the offender Devadatta flames extend thirty cubits. If a sentient being aroused compassion and wished to bring Devadatta lasting peace, and poured the waters of two great seas over his body, the water would immediately dry up, yet the flames would not be extinguished. It is just as when two drops of water are poured upon a red-hot iron sheet: they ultimately have no effect. So it is also with the offender Devadatta. If the waters of two great seas were poured over his body, the water would immediately vanish, while the flames would not diminish. Such is the suffering endured by Devadatta’s body.

From the body of the offender Kokālika flames extend twenty cubits. If a sentient being took pity on him and poured the waters of one great sea over his body, that seawater would immediately vanish, while the flames would continue to burn. It is just as when one drop of water is poured upon a red-hot iron sheet: the water dries up and does not remain. So it is also with the offender Kokālika. Driven by the retribution of his offenses, he undergoes such punishment.

Bhikshus! These four kinds of people undergo extremely grave punishment. You should devote yourselves fully to leaving behind such suffering and affliction and follow the noble and worthy ones in cultivating the holy life. Thus, bhikshus, you should train in this way!

At that time, having heard the Buddha’s teaching, the bhikshus rejoiced and respectfully practiced it.

6. Thus have I heard:

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

At that time, the Blessed One addressed the bhikshus:

– I now clearly know hell; I also know the path leading to hell, and I know the root causes of the sentient beings in those hells. If sentient beings engage in evil and unwholesome conduct, then when their bodies break up and their lives end, they fall into hell. This too I know.

Furthermore, bhikshus! I also clearly know the animal realm; I know the path leading to the animal realm, and I know the root causes by which those who engage in evil conduct are born there. All of this I clearly know.

I also know the path of hungry ghosts. When people commit evil deeds and are born among hungry ghosts, I know this as well.

I also know the path to the human realm, which leads to birth among human beings. When sentient beings obtain human bodies, I know this as well.

I also know the path leading to the heavenly realm. When sentient beings cultivate roots of wholesome virtue and are born in heaven, I know this as well.

I also know the path leading to nirvana. When sentient beings bring the outflows of existence to an end, fulfill the state free of outflows, attain liberation of mind and liberation through wisdom, and personally realize the fruit in the present Dharma, I know this as well.

Bhikkhus, you should know! I know the path leading to hell. For what reason do I say this?

The Buddha told the bhikkhus:

– I now observe the minds and thoughts of sentient beings and know that, upon the breakup of the body and the end of life, this person must fall into hell. Later, I see that this person has entered hell, undergoing immeasurable torment, pain, and torture, with grief and suffering beyond reckoning. It is just as if there were a great pit of fire without dust or smoke. Suppose a person were walking toward that place, and someone with eyes, observing the path of that person, knew with certainty that the person would fall into the fire without fail; afterward, that observer saw the person fall into the fiery pit. I would say that this person had fallen into the fiery pit. So too, I now observe the thoughts and recollections in the minds of sentient beings and know with certainty, beyond doubt, that those beings will fall into hell. Later, I observe that this person has indeed entered hell and undergoes bitter suffering beyond reckoning. Why has that person fallen into hell? It is because I discern that sentient beings bound for hell perform evil deeds and unwholesome karma and, upon the breakup of the body and the end of life, fall into hell. I know all this clearly. This is precisely what I mean when I speak of it.

I know the path of animals, and I also know the path leading to the animal realm. On what basis and for what reason do I say this? Here, bhikkhus, I observe the thoughts in the minds of sentient beings and know that, upon the breakup of the body and the end of life, this person will be born among animals.

Later, I see that this person has been born in the animal realm and undergoes grief and suffering beyond reckoning. Why has this person fallen into the animal realm? It is as though there were, near a village, a cesspit filled with excrement and urine.

Suppose a person were passing by that place. Someone with eyes, seeing that person pass there, would know that before long the person would fall into that pit, would know that before long the person would fall into the cesspit. Later, the observer would see that the person had fallen into the cesspit.

I now observe sentient beings in the same way, knowing that, at the end of life, this person must fall into the animal realm; afterward, I also see that the person has been born among animals and undergoes immeasurable suffering. I now clearly discern all sentient beings in the animal realm. This is precisely what I mean when I speak of it.

I also know the sentient beings in the realm of hungry ghosts and the path leading to the hungry-ghost realm. I also know who, upon the breakup of the body and the end of life, will be born among hungry ghosts. I clearly know all sentient beings who, upon the breakup of the body and the end of life, are bound for the hungry-ghost realm.

Later, I also see that those sentient beings have entered the hungry-ghost realm and experience painful and pleasant feelings. Why has this person fallen into the hungry-ghost realm? It is as though beside a large village there were a great tree in a dangerous place, its branches broken and fallen.

Suppose a person were passing through that place. Someone with eyes, seeing the person from afar, would know that the person was passing through that place; someone with eyes, seeing the person from afar, would know without doubt that the person would pass by the great tree. Later, the observer would see that person either sitting or lying beneath that tree, experiencing painful and pleasant consequences.

Why has this person come to sit or lie beneath the tree? I now observe the various kinds of sentient beings in the same way: upon the breakup of the body and the end of life, they will certainly, without doubt, go among hungry ghosts and undergo painful and pleasant consequences beyond reckoning. I know hungry ghosts and the path leading to the hungry-ghost realm; I know them all clearly.

This is precisely what I mean when I speak of it.

I know the human realm, and I also know the path leading to the human realm. I also know when a person, on account of their actions, will be born in the human realm upon the breakup of the body and the end of life. Here, bhikkhus, I observe the thoughts in the minds of sentient beings.

I know with certainty that, upon the breakup of the body and the end of life, this person will be born among humans. Later, I see that this person has been born among humans. Why has this person been born among humans?

It is as though beside a village there were a great tree standing on level ground and providing abundant shade. A person walks directly toward it. Someone with eyes, seeing that person, would immediately know without doubt that the person’s course would lead to the great tree.

Later, I see that this person has arrived at the great tree and enjoys immeasurable happiness. Why has this person reached that place? It is the same in this case.

I observe without doubt the minds of sentient beings who will be born among humans. Later, I also see that this person has been born among humans and obtained immeasurable happiness. I know the human realm, I also know the path to becoming human, and I also know who will now be born in the human realm.

This is precisely what I mean when I speak of it.

I also know the heavenly realm and the path leading to the heavenly realm. I also know which sentient beings cultivate merit and are born in the heavenly realm. For what reason do I say this?

I now observe the thoughts in the minds of the various kinds of sentient beings. I know that, upon the breakup of the body and the end of life, this person will certainly be born in a good realm, in heaven. Later, I see that person, upon the breakup of the body and the end of life, born in the good realm of heaven, where the person enjoys naturally arising merit and incomparable happiness.

This is called being born in the heavenly realm, where one enjoys naturally arising merit and incomparable happiness. It is as though beside a village there were a lofty, spacious, and beautiful assembly hall, adorned with carved images and hung with banners and canopies, its ground sprinkled with fragrant water and furnished with fine seats, brocade cushions, and delicate embroidered carpets. If a person were walking directly toward it, someone with eyes, seeing the direction in which that person was going, would know without doubt that the person would certainly reach that lofty and spacious assembly hall.

Later, the observer would see that person already within the assembly hall, either sitting or lying down, enjoying incomparable merit and happiness there. It is the same in this case. I now observe the various kinds of sentient beings who, upon the breakup of the body and the end of life, will be born in the heavenly realm, where they will enjoy pleasures beyond reckoning.

Why is that person born in the heavenly realm and able to enjoy pleasures beyond reckoning there? Why is that person born in the good realm of heaven? I know the heavenly realm and the path leading to the heavenly realm.

This is precisely what I mean when I speak of it.

I now know nirvana, I also know the path to nirvana, and I also know which sentient beings will enter nirvana. There are sentient beings who have brought the outflows to an end, attained the state free from outflows, and achieved liberation of mind and liberation through wisdom, personally realizing it in this very body and freely dwelling therein. I know them all clearly.

For what reason do I say this? Here, bhikkhus, I observe the thoughts in the minds of sentient beings. For what reason do I say this?

Here, bhikkhus, I observe the thoughts in the minds of sentient beings. This person has brought the outflows to an end, attained the state free from outflows, and achieved liberation of mind and liberation through wisdom. This is called a person who has brought the outflows to an end and attained the state free from outflows.

It is as though, not far from a village, there were a large pond of clear, cool water. If a person were walking directly toward it, someone with eyes, seeing the person approaching from afar, would know without doubt that the person would certainly reach the pond. Later, the observer would see that person arrive at the pond, bathe and wash away every kind of dirt and dust, and then sit to one side without disputing with anyone.

I now observe sentient beings in the same way: they have brought the outflows to an end, attained the state free from outflows, and achieved liberation of mind and liberation through wisdom; birth and death have ended, the holy life has been established, what had to be done has been done, and they know name-and-form as it truly is. This is called one who has reached the destination. I know the path to nirvana, and I also know the sentient beings who enter nirvana; I know them all clearly.

The Tathagata, the Worthy One, the Fully and Perfectly Enlightened One, possesses this knowledge, is fully endowed with the powers and fearlessnesses, and has completely perfected them all. The Tathagata’s knowledge is immeasurable. The Tathagata can observe immeasurable and incalculable events of the past and knows them all clearly; he also fully discerns the immeasurable events of the future and the present.

Therefore, bhikkhus, you should seek skillful means to fully perfect the ten powers and the fearlessnesses. Thus, bhikkhus, you should train in this way!

Then, having heard what the Buddha taught, the bhikkhus rejoiced and respectfully practiced accordingly.

7. Thus have I heard:

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

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

– Upon the Snow Mountains there is an exceedingly large tree endowed with five kinds of greatness. What are the five? Its roots are very firm, its bark is very thick, its branches extend far, its shade spreads broadly, and its foliage is dense. Bhikkhus! Such is this great tree upon the Snow Mountains, exceedingly verdant and flourishing.

In the same way, good men and good women who rely upon an eminent family gain growth and benefit in five things. What are the five? They gain growth and benefit in faith, growth and benefit in morality, growth and benefit in learning, growth and benefit in generosity, and growth and benefit in wisdom.

Bhikkhus! This is called a good man or good woman who, relying upon an eminent family, accomplishes these five things. Therefore, bhikkhus, you should seek skillful means to perfect faith, morality, learning, generosity, and wisdom.

The Blessed One then spoke this verse:

Just as the tree upon the Snow Mountains

Is endowed with five virtues—

Its roots, bark, and branches thick and broad,

Its shade expansive, its foliage dense—

So too a faithful good man

Is endowed with five virtues:

Faith, morality, learning, and generosity,

Together with wisdom, all increase.

Thus, bhikkhus, you should train in this!

Then, having heard what the Buddha taught, the bhikkhus rejoiced and respectfully practiced accordingly.

8. Thus have I heard:

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

At that time, the bhikkhu Maula-Phalguna went about in company with the bhikkhunis, and the bhikkhunis likewise delighted in going about with him. When members of the populace criticized the bhikkhu Maula-Phalguna, the bhikkhunis became extremely angry, distressed, and unhappy. If anyone insulted the bhikkhunis, the bhikkhu Phalguna likewise became distressed and unhappy. Then many bhikkhus said to the bhikkhu Phalguna:

– Why are you now so intimate with the bhikkhunis? Why do the bhikkhunis also associate with you?

Phalguna replied:

– As I understand the Tathagata's teaching, whoever violates the precept against sexual intercourse incurs very little offense.

The bhikkhus again said:

– Enough, enough, bhikkhu! Do not say such a thing. Do not slander the Tathagata's teaching. The offense of one who slanders the Tathagata's teaching is not slight. Moreover, the Blessed One has taught by innumerable skillful means concerning the impurity of sexual desire. It is utterly impossible for anyone to engage in sexual desire without offense. You should now abandon this evil view, or you will undergo immeasurable suffering for a long time.

Nevertheless, the bhikkhu Phalguna continued associating with the bhikkhunis and did not reform. Then many bhikkhus went to the Blessed One, bowed before him, and said:

– In the city of Sravasti there is a bhikkhu named Phalguna who associates with the bhikkhunis, and the bhikkhunis likewise associate with the bhikkhu Phalguna. We went there and admonished them to correct their conduct, but the two parties have only gone further and have not abandoned their inverted view of the Dharma, nor do they conform to the true Dharma.

The Buddha then said to a bhikkhu:

– Go to the bhikkhu Phalguna and tell him that the Tathagata summons him.

Obeying the Buddha's instruction, the bhikkhu immediately went to the bhikkhu Phalguna and said:

– You should know that the Tathagata summons you.

When the bhikkhu Phalguna heard the words of that bhikkhu, he immediately went to the Blessed One, bowed before him, withdrew, and sat to one side.

The Blessed One asked:

– Is it true that you are intimate with the bhikkhunis?

The bhikkhu Phalguna replied:

– Yes, Blessed One.

The Buddha said:

– You are a bhikkhu; why do you associate with bhikkhunis? You are the son of an eminent family who shaved off his beard and hair and donned the three robes. Was it not out of firm faith that you left the household life to study the path?

Phalguna said to the Buddha:

– Yes, Blessed One! I am the son of an eminent family, and out of firm faith I left the household life to study the path.

The Buddha said:

– Such conduct does not accord with the Dharma for you. Why, then, do you associate with bhikkhunis?

Phalguna said to the Buddha:

– I heard the Tathagata teach that whoever engages in sexual conduct incurs an offense of no consequence.

The Buddha said:

– You are a foolish man. Why do you claim that the Tathagata taught that engaging in sexual desire is without offense? By innumerable skillful means I have taught the impurity of sexual desire. Why do you now say, “The Tathagata says that sexual desire is without offense”? You should carefully guard your speech, lest you incur the retribution of an offense for a long time.

The Buddha said:

– Wait here now. I shall question the bhikkhus again.

The Buddha said to the bhikkhus:

– Have you ever heard me teach the bhikkhus that sexual desire is without offense?

The bhikkhus replied:

– Blessed One! We have never heard the Tathagata say that sexual desire is without offense. Why is this? The Tathagata has taught by innumerable skillful means concerning the impurity of sexual desire. To say that it is without offense is incorrect.

The Buddha said to the bhikkhus:

– Excellent, excellent, bhikkhus! It is as you say: by innumerable skillful means I have taught concerning the impurity of sexual desire.

The Buddha further said to the bhikkhus:

– You should know this! Suppose a foolish person studies and recites teachings such as discourses, verses mingled with prose, predictions, stanzas, causes and conditions, accounts of past events, parables, accounts of births, extensive teachings, unprecedented events, spontaneous utterances, and expositions—the twelve divisions of scripture. Although he studies and recites these teachings, he does not understand their meaning. Because he does not examine their meaning and does not conform to those teachings, he fails to follow the Dharma that ought to be followed. His purpose in reciting those teachings is merely to act heedlessly and compete with others, intending to prevail in disputes, and he himself gains no benefit. After reciting the Dharma, that person will certainly transgress the prohibitions.

It is just as when a person leaves a village wishing to catch a venomous snake. Upon seeing a large snake, he approaches it and grasps its tail with his left hand. The snake then turns its head and bites his hand, and because of this he loses his life. It is the same in this case. A foolish person studies and recites the teachings of the sutras and knows all twelve divisions of scripture, yet does not examine the meaning of the sutras. Why is this? Because he does not know the ultimate meaning of the true Dharma.

There is also a good man who preserves, studies, and recites teachings such as discourses, verses mingled with prose, predictions, stanzas, causes and conditions, accounts of past events, parables, accounts of births, extensive teachings, unprecedented events, spontaneous utterances, and expositions. Having recited and read them, that person also deeply understands their meaning. Because he deeply understands the meaning of the scriptural teachings, he follows their instructions without transgressing them.

He does not recite with a mind bent on prevailing or competing with others; rather, he recites the teachings of the sutras because he wishes to cultivate himself and gain benefit. He recites the teachings of the sutras in order to attain the fulfillment of his original aspiration. Through this cause and condition, he gradually reaches nirvana.

It is just as when a person leaves a village wishing to catch a venomous snake. On seeing the snake, he first uses iron tongs to seize its head and then firmly grasps its neck, preventing it from moving. Even if the venomous snake twists its tail in an attempt to harm him, it can never succeed. Why is this, bhikkhus? It is because the person has grasped the snake by its neck. This good man is likewise so: he extensively recites and reads the teachings of the sutras, examines their meaning, and conforms to the scriptural teachings without ever transgressing them. Through this cause and condition, he gradually attains nirvana. Why is this? Because that person preserves the true Dharma.

Therefore, bhikkhus! Those who understand the meaning of what I teach should remember it and respectfully practice accordingly. Those who do not understand should return and ask me while the Tathagata is still present before them, lest they later regret it to no avail.

The Buddha then said to the bhikkhus:

– If a bhikkhu speaks thus in the midst of the great assembly: “I fully understand all the precepts proclaimed by the Tathagata; whoever engages in sexual desire commits no offense worth mentioning,” the bhikkhus should say to that bhikkhu: “Enough, enough! Do not speak such words. Do not slander the Tathagata by speaking in this way. The Tathagata has never said such a thing.” If that bhikkhu corrects himself, it is well; if he does not correct himself, he will fall into an evil destiny. If any bhikkhu conceals this matter and does not disclose it, all concerned will fall into an evil destiny.

Bhikkhus! These are the precepts I have laid down.

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

9. Thus have I heard:

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

At that time, the brahmin Sanh Lau came to the Blessed One, exchanged greetings with him, and then withdrew to sit to one side. The brahmin Sanh Lau addressed the Buddha:

– How many kalpas have there been in the past?

The Buddha told the brahmin:

– The kalpas of the past cannot be counted.

The brahmin addressed the Buddha:

– Can their number be calculated? The ascetic Gautama often speaks of the three periods of time. What are the three? They are the past, the present, and the future. The ascetic Gautama also knows the periods of the past, future, and present. I respectfully ask the ascetic Gautama to expound the meaning of the number of kalpas.

The Buddha told the brahmin:

– If I were to speak of one kalpa and then proceed to the next kalpa, I would enter nirvana, and you too would reach the end of your life, yet still you would not know the meaning of the number of kalpas. Why is this? Nowadays, the human lifespan is short, and even at its utmost does not exceed one hundred years. If one were to calculate the number of kalpas throughout those hundred years, I would have entered nirvana and you would already have died, yet in the end you would still not know the meaning of the number of kalpas.

Brahmin, you should know that the Tathagata also possesses this wisdom: he knows all things and fully distinguishes the number of kalpas, the long and short lifespans of sentient beings, and the suffering and happiness they experience. All these he understands clearly. I shall now give you an analogy, for a wise person gains understanding through an analogy. Just as the sands of the Ganges are boundless, immeasurable, and incalculable, so too are the kalpas of the past: they cannot be counted and are beyond measure.

The brahmin addressed the Buddha:

– How many kalpas will there be in the future?

The Buddha told the brahmin:

– They are likewise like the sands of the Ganges, without boundary, impossible to count, and beyond the reach of any calculation.

The brahmin again asked the Buddha:

– In the present, are there kalpas of formation and kalpas of dissolution?

The Buddha told the brahmin:

– There are kalpas of formation and kalpas of dissolution—not merely one kalpa or a hundred kalpas. It is like a bowl placed upon an uneven, unstable surface: even if it remains upright, it will still be shaken. The worlds throughout the various directions are likewise shaken; some undergo kalpas of formation, while others undergo kalpas of dissolution. Their number also cannot be calculated: how many are kalpas of formation and how many are kalpas of dissolution. Why is this so? Because birth and death extend far into the past without boundary. Sentient beings, enmeshed and obstructed by ignorance, drift from this life to the next and from former lives into this one, enduring suffering and affliction for a long time. Therefore, one should become disenchanted with this calamity and free oneself from this suffering. Thus, brahmin, you should train in this way.

The brahmin Sanh Lau addressed the Buddha:

– The ascetic Gautama is truly extraordinary, knowing the meaning of the number of kalpas in the past, present, and future. I now take refuge in the ascetic Gautama. I respectfully ask the ascetic Gautama to accept me as a lay disciple. For the rest of my life, I shall not kill living beings ... nor drink intoxicants.

At that time, after hearing the Buddha’s teaching, the brahmin Sanh Lau rejoiced and respectfully put it into practice.

10. Thus have I heard:

At one time, the Buddha was dwelling in the city of Rajagrha, on Mount Grdhrakuta, together with an assembly of five hundred great bhikkhus.

At that time, a bhikkhu addressed the Buddha:

– Is there a limit to the number of kalpas?

The Buddha told the bhikkhu:

– It may be illustrated through skillful analogy, but the number of kalpas is inexhaustible. In the remote past of this Auspicious Kalpa, a Buddha appeared in the world named Krakucchanda, the Truly Worthy One, the Perfectly Enlightened One. At that time, this Mount Grdhrakuta already bore that name. The people of the city of Rajagrha then required four days and four nights to climb Mount Grdhrakuta and reach its summit.

Furthermore, bhikkhu, in the time of the Buddha Kanakamuni, this Mount Grdhrakuta also bore that name. At that time, the people of the city of Rajagrha required three days and three nights to climb to its summit.

When the Tathagata Kasyapa appeared in the world, this Mount Grdhrakuta also bore that name. At that time, the people of the city of Rajagrha required two days and two nights to climb to its summit.

Now that I, Buddha Sakyamuni, have appeared in the world, this mountain is named Grdhrakuta, and one can reach its summit in a moment.

When the Buddha Maitreya appears in the world, this mountain will likewise be named Grdhrakuta. Why is this? It is through the spiritual power of the Buddhas that this mountain continues to exist.

Bhikkhu, from this illustration you should understand that the decline and exhaustion occurring throughout the kalpas cannot be calculated. There are two kinds of kalpa: great kalpas and minor kalpas. If, during a kalpa, no Buddha appears in the world, then pratyekabuddhas appear in the world; this is a minor kalpa. If a Tathagata appears during a kalpa, no pratyekabuddha appears in that kalpa; this is called a great kalpa.

Bhikkhu! From this illustration, you should understand that the number of kalpas extends for an incalculably long time. Therefore, bhikkhus, you should bear in mind the meaning of the number of kalpas!

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