增壹阿含經

LI. THE CHAPTER ON IMPERMANENCE

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:

“Bhikkhus, what do you think? As you have wandered through birth and death and undergone so much suffering, have the tears you shed while grieving and weeping been greater, or is the water of the Ganges River greater?”

The bhikkhus came forward and said to the Buddha:

“When we contemplate the meaning of the Tathagata's words, we understand that throughout birth and death, the tears we have shed in grief and weeping have been greater than the water of the Ganges River.”

The Buddha told the bhikkhus:

“Excellent, excellent, bhikkhus! It is exactly as you say. Throughout birth and death, your tears have been greater than the water of the Ganges River. Why is this so? In the course of birth and death, when your fathers and mothers passed away, the tears you shed in lamentation were beyond reckoning. Over the long ages, when fathers, children, elder and younger sisters, wives, children, close relatives, and other beloved family members were lost, the tears you shed in loving remembrance and grief were beyond reckoning.

“Therefore, bhikkhus, you should become disenchanted with the affliction of birth and death and free yourselves from it. Thus, bhikkhus, you should train yourselves!”

When the Buddha taught this Dharma, sixty bhikkhus attained liberation of mind through the exhaustion of the defilements.

At that time, after hearing the Buddha's teaching, the bhikkhus rejoiced and respectfully practiced it.

2. 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:

“Bhikkhus, what do you think? As your bodies have been destroyed in the course of birth and death, has the blood you have shed been greater, or is the water of the Ganges River greater?”

The bhikkhus said to the Buddha:

“As we understand the Tathagata's words, the blood we have shed has been greater than the water of the Ganges River.”

The Buddha told the bhikkhus:

“Excellent, excellent, bhikkhus! As you say, the blood you have shed has been greater than the water of the Ganges River. Why is this so? In the course of birth and death, you have sometimes become cattle, goats, pigs, dogs, horses, birds, beasts, and innumerable other kinds of beings, undergoing suffering and distress. These afflictions are truly to be abhorred, and you should resolve to free yourselves from them. Thus, bhikkhus, you should train yourselves!”

When the Blessed One taught this Dharma, sixty bhikkhus attained liberation of mind through the exhaustion of the defilements.

At that time, after hearing the Buddha's teaching, the bhikkhus rejoiced and respectfully practiced it.

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:

“You should contemplate the perception of impermanence and cultivate the perception of impermanence extensively. When you have contemplated the perception of impermanence and cultivated it extensively, you will completely sever craving for sensual desire, craving for form, and craving for the formless; ignorance and conceit will likewise all be eliminated. Just as fire burns grass and trees until nothing remains, so too, bhikkhus, you should know that if you contemplate the perception of impermanence and cultivate it extensively, you will completely sever every attachment of craving within the three realms.

“In ancient times there was a king named Pure Sound Echo who ruled over Jambudvipa. He possessed eighty-four thousand cities and towns, eighty-eight thousand great ministers, and eighty-four thousand palace women, each attended by four servants. Great King Sound Echo had no son to succeed him.

The Great King then thought: ‘I now rule this kingdom and govern according to the Dharma, without crookedness. Yet I have no successor. If I die, my lineage will thereafter be extinguished.’ Because the king wished for a son, he took refuge in the devas, nagas, spirits, the sun, moon, and stars; he took refuge in Sakra, Brahma, the Four Heavenly Kings, the spirits of mountains and trees, and even the spirits of grasses, plants, flowers, and fruits, praying for the blessing that a son might be born to him.

“At that time, in the Heaven of the Thirty-three, there was a deva named Subhuti whose life was approaching its end, and five portents appeared of themselves and afflicted his body. What were the five? The flowers of the devas never withered, yet the flowers adorning this deva's head began to wither.

The garments of the devas were never soiled by dust, yet this deva's garments became dusty and soiled. Furthermore, the bodies of the devas in the Heaven of the Thirty-three were fragrant and pure, radiating brilliant light, yet at that time this deva's body became so foul that no one could approach him. Moreover, the devas of the Heaven of the Thirty-three were always surrounded before and behind by celestial maidens, who sang, played music, and freely delighted in the five sensual pleasures; but as this deva's life neared its end, all the celestial maidens dispersed.

Furthermore, the devas of the Heaven of the Thirty-three had seats that naturally sank four feet into the ground, and when they arose, their seats rose four feet above the ground; but because this deva was about to die, he no longer delighted in his seat. These were called the five portents that appeared naturally and afflicted him.

“When the deva Subhuti experienced these portents, Sakra Devanam Indra told another deva:

“‘Go to Jambudvipa and tell King Sound Echo: “Sakra Devanam Indra sends his greetings to the Great King and asks whether he is at ease while sitting and lying down and vigorous while walking and standing. In Jambudvipa there is no virtuous person fit to become the Great King's son. But now, in the Heaven of the Thirty-three, there is a deva named Subhuti upon whose body five portents have naturally appeared and are causing him distress. He will surely descend in spirit and become the Great King's son. Nevertheless, when he reaches the vigor of youth, he will surely renounce the household life to study the Way and cultivate the unsurpassed holy life.”’

“That deva replied:

“‘Yes, Great King.’

“Obeying Sakra's command, in the time it takes a strong man to extend his arm, that deva disappeared from the Heaven of the Thirty-three and arrived in Jambudvipa. At that time, King Sound Echo was on a lofty tower accompanied by an attendant holding a parasol over him. The deva then remained in the air above the tower and said to the king:

“‘Sakra Devanam Indra respectfully sends his greetings to the Great King and asks whether he is vigorous in his travels and at ease while sitting and standing. In Jambudvipa there is no virtuous person fit to become the Great King's son. But now, in the Heaven of the Thirty-three, there is a deva named Subhuti upon whose body five portents have appeared and are causing him distress. He will descend in spirit and become the Great King's son. Yet when he reaches youth, he will surely renounce the household life to study the Way and cultivate the unsurpassed holy life.’

“After King Sound Echo heard these words, he was so joyful and elated that he could not contain himself. He immediately said to that deva:

“‘Your coming here now to tell me this brings immeasurable happiness. May he indeed descend and become my son. If he wishes to renounce the household life, I will never oppose his intention.’

“That deva returned to Sakra Devanam Indra and reported:

“‘King Sound Echo was exceedingly joyful. He replied: “May he indeed descend in spirit. If he wishes to renounce the household life, I will never oppose his intention.”’

“Sakra Devanam Indra then went to the deva Subhuti and said to him:

“‘You should now make a vow to be born in the palace of King Sound Echo. Why is this? King Sound Echo has no crown prince and always governs his people according to the true Dharma. In the past you acquired merit and performed many meritorious deeds; you should now descend in spirit and be born in that king's palace.’

“The deva Subhuti said:

“‘No, no, Heavenly King! I do not wish to vow to be born in the royal palace of the human realm. My intention is to renounce the household life and study the Way, but it is very difficult to study the Way while dwelling in a royal palace.’

“Sakra Devanam Indra said:

“‘You should vow to be born in that king's palace. I will protect and assist you so that you may renounce the household life and study the Way.’

“Bhikkhus, you should know that the deva Subhuti then made a solemn vow to be born in the king's palace. King Sound Echo came together with his chief queen, and the queen realized that she had conceived. She then said to King Sound Echo:

“‘Great King, you should know that I now realize I am with child.’

“When the king heard this, he rejoiced with delight. He immediately brought precious cushions and prepared a fine seat, and he provided the queen with exquisite food equal to his own. After eight or nine months had passed, the queen gave birth to a prince who was exceedingly handsome, with an extraordinary countenance rarely seen in the world. King Sound Echo summoned brahmin ascetics of other paths and his ministers and ordered them to examine the child's marks. The king then related the entire course of events from beginning to end to the physiognomists.

The brahmins reported:

– “We respectfully submit, Great King, that according to this principle, the birth of the Crown Prince is exceptionally rare in the world. Formerly, he was a devaputra named Subhuti; therefore, following his former name, he should now also be called Subhuti.”

After the physiognomists had bestowed the name, they immediately rose from their seats and withdrew.

Prince Subhuti was so dearly loved by the king that he could not take his eyes off him. King Sound-Resonance then thought: “Formerly I had no son. Because I desired a son, I worshiped the devas, and thus obtained one. Only after so long a time was the Crown Prince born. Yet the Lord of the Devas foretold that the Crown Prince would leave the household life to study the Way. I must now devise some skillful means to prevent him from leaving the household life to study the Way.”

King Sound-Resonance therefore built three seasonal palaces for the Crown Prince: a warm palace for winter, a cool palace for summer, and a temperate palace for the season that was neither cold nor hot. The king also established four palaces in which the palace women dwelt. The first palace had sixty thousand women, the second palace had sixty thousand women, the third palace had sixty thousand women, and the fourth palace had sixty thousand women.

Four attendants served the Crown Prince beside his seat. If Prince Subhuti wished to go forward on an excursion, the women would immediately stand waiting before him, while his couch-seat moved along with his body, with sixty thousand women and four attendants in front. If the Crown Prince wished to roam behind, the couch-seat moved along with his body.

If the Crown Prince wished to take pleasure with the women, the couch-seat likewise moved along with him. In this way they sought to make Prince Subhuti’s mind become attached to the five sensual pleasures and disinclined to leave the household life.

Then, in the stillness of midnight, when no one was about, Shakra, Lord of the Devas, came to Prince Subhuti and spoke to him from the sky:

– “Prince! Did you not formerly conceive this thought: ‘If I remain at home, when I reach the prime of life I shall leave the household life to study the Way’? Why, then, do you now delight in the five sensual pleasures, with no aspiration to leave the household life and study the Way? I also declared that I would exhort the Prince and cause you to leave the household life to study the Way. Now is precisely the proper time. If you do not leave the household life to study the Way, later regret will be of no avail.”

After Shakra, Lord of the Devas, had spoken these words, he immediately departed.

Within the palace, Prince Subhuti then thought: “My royal father has made a net of sensual attachment for me, and because of this net of sensual attachment, I have been unable to leave the household life to study the Way. I must now sever this net and not allow defilements to ensnare and drag me away. With steadfast faith, I shall leave the household life to study the Way, dwell in a secluded place, and diligently study the scriptures so that I may advance day by day.”

The Prince further thought: “My royal father, King Sound-Resonance, has caused sixty thousand women to surround me before and behind. I should now examine whether anything in the world can endure forever.” The Prince then surveyed the entire palace and saw that not one of the women could long remain in the world. Subhuti further thought: “Why should I now examine external things?

I should examine this body and the causes and conditions from which it arises. Within this body, can such things as the hair of the head, body hair, teeth, nails, bones, and marrow endure for long?” The Prince examined, from head to foot, the thirty-six foul and impure constituents. Through his own contemplation, he saw that there was not the slightest thing to which one could cling, nor was there anything real.

All was illusory and false, all returned to emptiness, and nothing endured throughout a lifetime.

Prince Subhuti then conceived this thought: “I shall now cut through this net and leave the household life to study the Way.” Thereupon Subhuti deeply contemplated the five clinging skandhas: “This is the suffering of form; this is the arising of form; this is the cessation of form; this is the way of escape from form.” Feeling, perception, formations, and consciousness were likewise all suffering, through to the arising of consciousness, the cessation of consciousness, and the way of escape from consciousness.

Having contemplated these five clinging skandhas of the body, he understood that all phenomena subject to arising are subject to cessation. Subhuti then attained the state of a pratyekabuddha upon that very seat. At that time, the Pratyekabuddha Subhuti, having awakened and attained buddhahood, spoke this verse:

I know the root of desire:

The mind gives rise to it through thought.

If I do not recollect or think of desire,

Then desire will surely not appear.

After the Pratyekabuddha had spoken this verse, he flew away through the sky, reached a mountain, and sat beneath a tree, where he entered nirvana in the nirvana without remainder.

King Sound-Resonance then told his close ministers:

– “Go to the inner palace of Prince Subhuti and see whether the Prince is enjoying himself in peace and comfort.”

Obeying the king’s command, a minister immediately went to the Prince’s inner palace, but the doors of the inner chambers were firmly shut. The minister therefore returned and reported to the king:

– “The Prince is sleeping soundly and peacefully, and the palace doors are firmly shut.”

Three more times the king commanded:

– “Go and see whether the Prince is sleeping well.”

The minister again went to the palace doors, but they were securely barred. He returned once more and reported to the king:

– “The Prince is sleeping so soundly inside the palace that he is unaware of anything. The doors remain tightly closed and have not yet been opened.”

King Sound-Resonance then thought: “Even when my son was young, he did not sleep so soundly. How much less should he do so now, when he is in the full vigor of youth! I should go myself and see whether my son is safe or in peril and whether he has fallen ill.” The king immediately went to Subhuti’s inner palace. Arriving outside the doors, he ordered a man:

– “Climb over the wall into the palace and open the doors for me.”

Obeying the king’s command, the man climbed over the wall, entered the palace, and opened the doors for the king. The king entered and inspected the palace. Seeing the bed empty and the Prince nowhere to be found, he asked the palace women:

– “Where is Prince Subhuti now?”

The women replied:

– “We also do not know where the Prince is.”

On hearing these words, King Sound-Resonance fell to the ground and recovered only after a long while. He then told his ministers:

– “When my son was still young, he conceived this thought: ‘When I grow up, I shall shave off my beard and hair, put on the three Dharma robes, and with steadfast faith leave the household life to study the Way.’ The Prince must now have abandoned me and left the household life to study the Way. You should go in all four directions and search for the Prince to see where he is.”

At once the ministers mounted their chariots and horses and hastened everywhere in search of him. Then one minister, while traveling toward that mountain, thought along the way: “If Prince Subhuti has left the household life to study the Way, he must be practicing here.” From afar, the minister saw Prince Subhuti sitting cross-legged beneath a tree. He thought: “This is indeed Prince Subhuti.” After looking carefully and examining him, the minister returned to the king and reported:

– “Prince Subhuti is nearby, sitting cross-legged beneath a tree in the mountains.”

When King Sound-Resonance heard this, he immediately went to that mountain. From afar he saw Subhuti sitting cross-legged beneath a tree in the mountains, and the king again fell to the ground, saying: “Long ago, my son vowed that when he reached the age of twenty, he would leave the household life to study the Way. Now his vow has indeed proven true. Moreover, the Lord of the Devas told me: ‘The Great King’s son will certainly study the Way.’”

King Sound-Resonance then went directly before Subhuti and said:

– “My son, why have you now abandoned me and left the household life to study the Way?”

The Pratyekabuddha remained silent and did not reply.

The king again said:

– “Your mother is deeply distressed. She is waiting to see you before she will eat. You should rise and return to the palace.”

The Pratyekabuddha still said nothing and sat in silence. King Sound-Resonance stepped forward and grasped his hand, but his body did not move. The king then told his ministers:

– “The Prince has died. Shakra, Lord of the Devas, previously came and told me: ‘The Great King will obtain a son, but he will leave the household life to study the Way.’ The Prince has now left the household life to study the Way. We should take these relics back to our kingdom.”

Just as they were preparing to cremate him, the deities of the mountain manifested the upper halves of their bodies and addressed the king:

– “This is a pratyekabuddha, not a prince. The method of cremating his relics should not be the same as that for a prince. Why is this? I was a disciple of the Buddhas of the past, and those Buddhas taught as follows: In this world, stupas should be built for four kinds of persons. What are the four? A stupa should be built for a Tathagata, the Perfectly and Fully Enlightened One; a stupa should be built for a pratyekabuddha; a stupa should be built for an arhat whose defilements have been exhausted, a disciple of the Tathagata; and a stupa should be built for a wheel-turning sage king. When the body of a wheel-turning sage king is cremated, it should be no different from the cremation of the body of a Buddha or a pratyekabuddha.”

King Echo asked the deity:

– “How should the body of a wheel-turning sage king be honored and cremated?”

The tree deity replied:

– “For the body of a wheel-turning sage king, an iron inner coffin should be made. The body of the wheel-turning sage king should be washed with fragrant oil, wrapped in white cloth, and covered on the outside with embroidered brocade. It should then be placed in the inner coffin, which should be covered with an iron lid and carefully nailed shut. The inner coffin should then be wrapped in one hundred layers of white cloth. Various fragrant waters should be sprinkled upon the ground there, and the inner coffin should be placed in the midst. For seven days and seven nights, offerings of incense and flowers should be made, banners and canopies should be hung, and music should be played. Only after seven days should the body be cremated. The relics should then be gathered and continuously honored for another seven days and seven nights. A stupa should be built at a crossroads and honored with various kinds of incense, flowers, banners, and canopies.

“Great King, you should know that this is how the relics of a wheel-turning sage king should be honored. The same should also be done for Buddhas, pratyekabuddhas, and arhats.”

King Echo said to the deity:

– “For what reason is the body of a wheel-turning sage king honored? For what reason are the bodies of a Buddha, a pratyekabuddha, and an arhat honored?”

The deity replied:

– “A wheel-turning sage king governs without personally taking life and also teaches others not to take life; he does not steal and also teaches others not to steal; he does not engage in sexual misconduct and also teaches others not to violate the wives of others; he does not lie, speak frivolously, use harsh words, or engage in divisive speech that causes the two sides to quarrel. He is free from jealousy, anger, and delusion. His mind is upright and focused; he always practices right view and also causes others to cultivate right view. Great King, for these reasons a stupa should be built in honor of a wheel-turning sage king.”

The king again asked the deity:

– “For what reason should a stupa be built for an arhat whose defilements have been exhausted?”

The deity replied:

– “A bhikshu who is an arhat with exhausted defilements has ended sensual craving and eliminated anger and delusion. He has passed beyond the conditioned outflows and reached the unconditioned. He is a fertile field of merit and a good friend to the world. For these reasons, a stupa should be built for an arhat whose defilements have been exhausted.”

The king again asked:

– “For what reason should a stupa be built for a pratyekabuddha?”

The deity replied:

– “A pratyekabuddha awakens by himself without a teacher and appears in the world only very rarely. He realizes the fruit of the Dharma in the present life, escapes the evil destinies, and enables people to be reborn in the heavenly realms. For these reasons, a stupa should be built for a pratyekabuddha.”

The king again asked:

– “For what reason should a stupa be built for the Tathagata?”

The deity replied:

– “The Tathagata is endowed with the ten powers. Neither pratyekabuddhas nor shravakas can equal these ten powers; wheel-turning sage kings cannot equal them, nor can the foolish people of the world. The Tathagata enables those who have not crossed over to cross over, causes those who have not been liberated to attain liberation, and enables those who have not entered nirvana to attain nirvana. He protects those who have no one to rescue them, serves as eyes for the blind, and is the great king of physicians for the sick. Devas, humans, Maras, and celestial Maras all revere him; he is most worthy of reverence and esteem. He turns evil paths into wholesome paths. Great King, for these reasons a stupa should be built for the Tathagata. Great King, because of these fundamental and derivative reasons, stupas should be built for these four kinds of persons.”

King Echo said to the deity:

– “Excellent, excellent, O deity! I shall now follow your instruction and make offerings to these relics as one makes offerings to a pratyekabuddha.”

King Echo then said to the people:

– “You should convey the relics of the pratyekabuddha Subhuti back to our country.”

Having heard the king’s command, the ministers placed the Buddha’s body upon a golden couch and returned to their country.

King Echo then ordered an inner coffin to be made. The body of the pratyekabuddha was bathed with fragrant oil and wrapped in white cloth, and fine embroidered brocade was placed over it. The body was placed in the inner coffin, which was covered with an iron lid and nailed securely shut. The inner coffin was wrapped in one hundred layers of white cloth and sprinkled with various fragrances, then placed in the midst. For seven days and seven nights, offerings of incense and flowers were made. After those seven days and nights, the pyre was lit and the relics were gathered. Music was again played and offerings were made for seven more nights. A stupa was built at a crossroads, and flowers, incense, streamers, banners, parasols, and music were offered to the stupa.

Bhikshus, you should know that if any sentient being reverently makes offerings to the relics of a pratyekabuddha, after the end of that person’s life, that person will be reborn in the Heaven of the Thirty-three. Sentient beings who contemplate the perception of impermanence will transcend the three evil destinies and be reborn among devas and humans.

Bhikshus, you should not think otherwise. King Echo at that time was none other than I myself.

Those who contemplate the perception of impermanence gain many benefits. Having now contemplated this principle, I tell the bhikshus that they should reflect upon the perception of impermanence and extensively cultivate it. By reflecting upon and extensively cultivating the perception of impermanence, they will completely end sensual craving, craving for form, craving for the formless, ignorance, and conceit, leaving no remainder whatsoever, just as fire consumes tree bark.

It is also like a lofty, spacious, and splendid hall whose doors and passageways stand wide open and in which there is nothing at all. A bhikshu who contemplates the perception of impermanence is likewise able to sever sensual craving, craving for form, and craving for the formless, leaving no remainder whatsoever. Therefore, bhikshus, you should devote your entire hearts and minds to this and never neglect it.

When the Buddha taught this Dharma, sixty bhikshus attained the exhaustion of the defilements and liberation of mind on the spot.

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

4. 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 Buddha addressed the bhikshus:

– If bhikshus or bhikshunis do not sever the five obstructions in the mind and do not eliminate the five fetters in the mind, then, by night and by day, wholesome qualities will diminish in those bhikshus and bhikshunis, and their benefit will not increase.

What does it mean for a bhikshu not to sever the five obstructions? Here, a bhikshu harbors doubt regarding the Tathagata, does not attain liberation, and does not enter the true Dharma; his mind does not abide in recitation and study. This is called a bhikshu’s failure to sever an obstruction of the mind.

Furthermore, a bhikshu harbors doubt regarding the true Dharma, likewise does not attain liberation, and does not penetrate deeply into the true Dharma; he does not read or recite it. This is called a bhikshu’s failure to sever an obstruction of the mind.

Furthermore, a bhikshu harbors doubt regarding the noble Sangha, likewise does not attain liberation, does not incline his mind toward harmony with the Sangha, and does not abide in the factors of the path. This is called a bhikshu’s failure to sever an obstruction of the mind.

Furthermore, a bhikshu violates the precepts but does not repent of his transgression; having violated the precepts, he does not correct himself, nor does he direct his mind toward the factors of the path. This is called a bhikshu’s failure to sever an obstruction of the mind.”

Furthermore, a bhikkhu whose mind is not concentrated practices the holy life, thinking: "Through the merit of the holy life, may I be reborn in a heavenly realm like the divine immortals." Because that bhikkhu practices the holy life with this mental disposition, his mind is not rightly focused upon the factors of the Path and does not abide in the factors of the Path. This is called not cutting off the obstruction in the mind.

Thus is a bhikkhu said not to have cut off the five obstructions in the mind.

What is meant by a bhikkhu who has not cut off and eliminated the five knots? Here, a bhikkhu is mentally indolent and does not seek skillful means. Because that bhikkhu is indolent and does not seek skillful means, he is called a bhikkhu who has not cut off the first knot of the mind.

Furthermore, a bhikkhu is habitually forgetful and craves sleep and rest. Because that bhikkhu delights in forgetfulness and craves sleep and rest, he is called a bhikkhu who has not cut off the second knot of the mind.

Furthermore, a bhikkhu's mind is not concentrated and is often greatly confused. Because that bhikkhu's mind is confused and unconcentrated, he is called a bhikkhu who has not cut off the third knot of the mind.

Furthermore, a bhikkhu's faculties are not composed. Because that bhikkhu's faculties are not composed, he is called a bhikkhu who has not cut off the fourth knot of the mind.

Furthermore, a bhikkhu habitually delights in marketplaces and does not remain in secluded places. He is called a bhikkhu who has not cut off the fifth knot of the mind.

If a bhikkhu or bhikkhuni has not cut off the five obstructions in the mind and has not eliminated the five knots in the mind, that bhikkhu or bhikkhuni's wholesome qualities will cease day and night and will not increase. It is just as when a hen has eight or twelve eggs but does not brood over them, tend them, or protect them at the proper times. Although that hen may think, "May my chicks remain safe and unharmed," the chicks will ultimately not be safe.

Why is this? It is because she did not protect them at the proper times; thus, afterward, the eggs spoil and do not become chicks. So too, if a bhikkhu or bhikkhuni has not cut off the five knots of the mind and has not eliminated the five obstructions of the mind, wholesome qualities will perish day and night and will not increase.

If a bhikkhu or bhikkhuni has cut off the five knots of the mind and eliminated the five obstructions of the mind, wholesome qualities will increase day and night and will not decline. It is just as when a hen has eight or twelve eggs and protects them, tends them, and broods over them at the proper times. Even if the hen should think, "May my chicks never fully develop," the chicks will naturally develop and remain safe.

Why is this? Because she tends them at the proper times and keeps them free from harm; then, when the proper time comes, the chicks emerge from their shells. So too, if a bhikkhu or bhikkhuni has cut off the five obstructions in the mind and eliminated the five knots of the mind, that bhikkhu or bhikkhuni's wholesome qualities will increase day and night and will not decline.

Therefore, bhikkhus and bhikkhunis should give rise to minds free of doubt and hesitation regarding the Buddha, free of doubt and hesitation regarding the Dharma and the Sangha, complete in the precepts, rightly focused and undistracted. They should not give rise to thoughts of hoping for some other teaching, nor should they practice the holy life in pursuit of good fortune, thinking: "Through this Dharma, I shall attain a wondrous and noble celestial body."

If any bhikkhu or bhikkhuni is free of doubt and hesitation regarding the Buddha, the Dharma, and the noble Sangha, neither transgresses the precepts nor allows them to be lost, I now tell you and solemnly entrust this teaching to you: that bhikkhu will proceed toward one of two destinations, being reborn either in a heavenly realm or among human beings. It is just as when a person in a place of intense heat, afflicted further by hunger and thirst, finds a cool place and obtains a cool spring and drinking water.

Although that person may think, "Even if I find clear, cool water to drink, my thirst will not be quenched," nevertheless, that person's burning heat will be entirely dispelled and hunger and thirst eliminated. So too, if a bhikkhu or bhikkhuni is free of doubt and hesitation regarding the Tathagata, that bhikkhu will immediately proceed toward one of two destinations, being reborn either in a heavenly realm or among human beings.

Bhikkhus and bhikkhunis should seek skillful means to eliminate the five obstructions and cut off the five knots in the mind. Thus, bhikkhus, you should train yourselves in this!

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

5. 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 Blessed One said to the bhikkhus:

– At times, the sovereign power of a king does not extend everywhere, and bandits arise. When bandits have arisen, villages, households, cities, towns, and their inhabitants are all ruined, and some encounter famine and thirst and die. Any beings who die during such famine and thirst will fall into the three evil destinies.

So too is it now with diligent bhikkhus. If those who uphold the precepts diminish, then evil bhikkhus arise. When such bhikkhus have arisen, the true Dharma gradually declines, what is contrary to the Dharma increases, and the beings among them all fall into the three evil destinies.

If, at such a time, the sovereign power of the king again extends far and wide, all the bandits go into hiding. Once the sovereign power of the king has spread afar, the villages, cities, and towns become densely populated. So too is it now with diligent bhikkhus. If those who uphold the precepts are abundant, then bhikkhus who transgress the precepts diminish, the true Dharma flourishes, and what is contrary to the Dharma declines. The beings among them, after the breakup of the body and the end of life, are all reborn in the heavenly or human realms.

Therefore, bhikkhus, you should remember to be complete in the precepts and in dignified conduct and proper deportment, allowing no deficiency. Thus, bhikkhus, you should train yourselves in this!

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

6. 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 Blessed One said to the bhikkhus:

– It would be better always to sleep than, while awake, to entertain confused thoughts and, upon the breakup of the body and the end of life, fall into an evil destiny. It would be better to have a red-hot iron awl driven into one's eyes than to give rise to confused thoughts on seeing forms. A bhikkhu who gives rise to such perceptions is vanquished by consciousness. A bhikkhu who has been vanquished by consciousness will certainly fall into the three evil destinies: hell, the realm of hungry ghosts, and the realm of animals. It is for this reason that I now speak thus.

It would be better for that person to sleep than, while awake, to entertain confused thoughts. It would be better to have a sharp awl pierce the ears than to give rise to confused thoughts on hearing sounds. A bhikkhu who gives rise to such perceptions is vanquished by consciousness.

It would be better always to sleep than, while awake, to give rise to confused thoughts. It would be better to have the nostrils torn off with red-hot pincers than to give rise to confused thoughts on smelling odors. A bhikkhu who gives rise to such perceptions is vanquished by consciousness. Having been vanquished by consciousness, he will fall into the three evil destinies: hell, the realm of hungry ghosts, and the realm of animals. This is precisely what I mean.

It would be better to have one's tongue cut off with a sharp sword than to utter evil words and abusive speech and thereby fall into the three evil destinies: hell, the realm of hungry ghosts, and the realm of animals.

It would be better always to sleep than, while awake, to give rise to confused thoughts. It would be better to have one's body wrapped in sheets of red-hot copper than to associate with women, elders, householders, and brahmins. If one associates and converses with them, one will certainly fall into the three evil destinies: hell, the realm of hungry ghosts, and the realm of animals. This is precisely what I mean.

It would be better always to sleep than, while awake, to conceive the thought of disrupting the noble Sangha. One who disrupts the noble Sangha commits one of the five heinous offenses, and even a thousand kotis of Buddhas could not save that person. Whoever creates discord within the Sangha will certainly incur an offense from which there can be no rescue. Therefore, I now say that it would be better always to sleep than, while awake, to conceive the thought of disrupting the noble Sangha and incur an offense from which there can be no rescue.

Therefore, bhikkhus, you should guard the six sense faculties and not allow them to be lost. Thus, bhikkhus, you should train yourselves in this!

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

7. Thus have I heard:

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

At that time, the householder Anathapindika had four sons who did not attend upon the Buddha, the Dharma, or the noble Sangha, nor did they themselves take refuge in the Buddha, the Dharma, and the noble Sangha. The householder Anathapindika then said to his four sons:

– You should take refuge in the Buddha, the Dharma, and the noble Sangha. You will thereby gain immeasurable and enduring merit.

The sons said to their father:

– We are unable to take refuge in the Buddha, the Dharma, and the noble Sangha.

The householder Anathapindika said:

– I shall now give each of you one thousand taels of gold if you follow my instruction and take refuge in the Buddha, the Dharma, and the noble Sangha.

The sons replied:

– We are unable to take refuge in the Dharma, the Buddha, and the noble Sangha.

Their father again said:

– I shall give each of you an additional two thousand, three thousand, four thousand, and five thousand taels of gold. You should take refuge in the Buddha, the Dharma, and the noble Sangha and thereby gain immeasurable and enduring merit.

Hearing his words, the sons silently accepted. They then said to the householder Anathapindika:

– How are we to take refuge in the Buddha, the Dharma, and the noble Sangha?

The householder Anathapindika said:

– You should accompany me to the Blessed One. Whatever instruction the Blessed One gives you, you should remember and respectfully follow.

The sons asked their father:

– Where is the Tathagata now? Is he near or far?

Their father replied:

– The Tathagata, the Worthy One, the Fully and Perfectly Enlightened One, is now in the kingdom of Sravasti, dwelling in my park.

The householder Anathapindika then led his four sons to the Blessed One. Upon arriving, they bowed their heads at the Buddha’s feet and withdrew to sit to one side. The householder said to the Buddha:

– These four sons of mine have not taken refuge in the Buddha, the Dharma, and the noble Sangha. Today I gave each of them five thousand taels of gold to encourage them to follow the Buddha, the Dharma, and the noble Sangha. I beseech the Blessed One to teach them the Dharma so that they may gain immeasurable and enduring merit.

The Blessed One then gradually taught the Dharma to the householder’s four sons, encouraging and delighting them. Hearing the Buddha teach the Dharma, the householder’s sons became so joyful and inspired that they could not contain themselves. Kneeling before the Buddha, they said:

– We take refuge in the Blessed One, the true Dharma, and the noble Sangha. From this day forward, we shall no longer kill living beings, ... or drink intoxicants.

They declared this three times. The householder Anathapindika then asked the Blessed One:

– If someone gives wealth to another person and thereby causes that person to attend upon the Buddha, what merit will he gain?

The Blessed One said:

– Excellent, excellent! Householder, this question of yours brings peace and happiness to humans and devas. Only then could you ask the Tathagata about this matter. Reflect carefully upon it, and I shall explain it to you.

The householder listened to the Buddha’s instruction. The Blessed One said:

– There are four great treasuries. What are the four? The Silapatra Treasury in the kingdom of Gandhara is one such treasury, with innumerable precious treasures filling its vaults. There is also the great Pandu Treasury in the kingdom of Mithila, containing incalculable precious treasures. There is also the great Pingala Treasury in the kingdom of Surastra, where incalculable precious treasures are amassed. There is also the great Sankha Treasury in the kingdom of Varanasi, where incalculable precious treasures are amassed.

Suppose all the men and women, adults and children, throughout Jambudvipa were each to come and take jewels for four years, four months, and four days: the Silapatra Treasury would not diminish at all. Even if people came to take treasures from the Pandu Treasury for four years, four months, and four days, it would not be depleted. Even if everyone came to take treasures from the Pingala Treasury for four years, four months, and four days, it too would not be depleted.

Even if everyone came to take treasures from the great Sankha Treasury in the kingdom of Varanasi for four years, four months, and four days, it would not diminish in the least. Householder, such are the four great treasuries. Even if every man and woman, old and young, throughout Jambudvipa came to take jewels from them for four years, four months, and four days, they would not diminish at all.

In a future age, a Buddha named Maitreya will appear in the world. At that time, there will be a kingdom named Ketumati, ruled by a king. It will measure twelve yojanas from east to west and twelve yojanas from south to north.

Its population will be numerous, and its grain abundant. Surrounding the city in the kingdom of Ketumati will be seven concentric ponds, each one yojana wide, with golden sand covering their beds. Padma flowers, kumuda flowers, and pundarika flowers will all grow in those ponds.

The waters of the ponds will be the colors of gold, silver, crystal, and lapis lazuli. Water the color of silver will congeal and become silver; water the color of gold will congeal and become gold; water the color of lapis lazuli will congeal and become lapis lazuli; and water the color of crystal will congeal and become crystal.

Householder, you should know that at that time there will be four great cities. In the pond of silver there will be gates of gold; in the pond of gold there will be gates of silver; in the pond of lapis lazuli there will be gates of crystal; and in the pond of crystal there will be gates of lapis lazuli.

Householder, you should know that at that time bells will hang all around the city of Ketumati, and the sound of those bells will resemble the music of five instruments. Seven kinds of sound will constantly be heard within that city. What are the seven? The sound of conches, the sound of drums, the sound of lutes, the sound of small drums, the sound of round drums, the sound of leather drums, and the sound of song and dance—these are the seven.

Within the city of Ketumati, a kind of rice three inches long will grow naturally. It will be exceedingly fragrant and delicious, possessing a flavor surpassing all others. As soon as it is harvested, it will grow again, with no trace of the harvesting visible. At that time there will be a king named Sankha, who will rule according to the Dharma and possess the seven treasures.

Householder, you should know that at that time the chief minister in charge of the treasury will be named Subhadra. He will possess lofty virtue and wisdom and will be foremost in the divine eye. He will know the whereabouts of every treasury of precious things. Treasuries that have owners will naturally remain protected, while treasuries without owners will be presented to the king. At that time there will be the naga king Silapatra, the naga king Pandu, the naga king Pingala, and the naga king Sankha. The four custodians of treasure belonging to those naga kings will all approach Subhadra, the minister in charge of the treasury, and say:

– “Whatever you require, we shall provide.”

The four naga kings will then offer their four treasuries of precious things to fill the royal treasury. Subhadra, the minister in charge of the treasury, will take the treasures from the four treasuries and present them to King Sankha: jewels, precious chariots, and gold and silver piled tier upon tier.

The Blessed One then spoke this verse:

Silapatra is in Gandhara;

Pandu is in Mithila;

Pingala is in Surastra;

Sankha is in Varanasi.

These are the four treasuries,

Each treasury filled to abundance.

At that time they shall appear,

Called forth by the power of merit.

They shall be offered to the noble king:

Gold, silver, jewels, and precious chariots.

All the devas shall give their protection;

The householder shall receive that merit.

At that time a Buddha will appear in the world named Maitreya, the Tathagata, the Worthy One, the Fully and Perfectly Enlightened One, Perfect in Knowledge and Conduct, the Well-Gone One, Knower of the World, the Unsurpassed One, the Tamer of Persons, Teacher of Devas and Humans, the Buddha, the Blessed One. Householder, you should know that Subhadra, the minister in charge of the treasury at that time, will be none other than yourself. Do not think otherwise. Why is this? That minister in charge of the treasury will be the householder who is now before me.

At that time, King Sankha will use gold and silver to perform meritorious deeds on a vast scale. Surrounded before and behind by eighty-four thousand great ministers, he will approach the Buddha Maitreya, renounce the household life, and train in the path. At that time, the minister in charge of the treasury will likewise perform meritorious deeds on a vast scale.

He too will renounce the household life, train in the path, and bring the bounds of suffering to an end. This will occur because you, householder, guided your four sons to take refuge in the Buddha, the Dharma, and the bhiksu Sangha. Because of this merit, you will not fall into the three evil destinies.

Through this virtue, you will also acquire the four great treasuries. Through this cause, you will become the minister in charge of the treasury for King Sankha, and in that very lifetime you will bring the bounds of suffering to an end. Why is this?

The merit of taking refuge in the Buddha, the Dharma, and the Sangha is immeasurable. Such is the merit gained by one who takes refuge in the Buddha, the Dharma, and the Sangha.

Therefore, householder, you should have compassion for sentient beings and seek skillful means to guide them toward the Buddha, the Dharma, and the Sangha. Thus, Householder, you should train in this.

At that time, the householder Anathapindika was so delighted and joyful that he could not contain himself. He immediately rose from his seat, circumambulated the Buddha three times, paid homage, and withdrew. His four sons did likewise.

At that time, after the householder Anathapindika and his four sons had heard the Buddha’s teaching, they rejoiced and respectfully practiced it.

8. 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 householder Anathapindika was gravely ill. The Venerable Sariputra, with his pure and penetrating divine eye, saw that the householder Anathapindika was suffering from a serious illness. He then said to the Venerable Ananda:

“Come with me to visit the householder Anathapindika and inquire after him.”

Ananda replied:

“You should know when the time is appropriate.”

At the proper time, Ananda donned his robe, took up his bowl, and entered the city of Sravasti to seek alms. In due course, he arrived at the house of the householder Anathapindika and entered and took a seat. Sariputra, seated upon his seat, asked the householder Anathapindika:

“Is your illness more severe or less severe today? Are your pains gradually diminishing, or are they increasing?”

The householder replied:

“My illness has diminished very little. It only increases and does not abate.”

Sariputra said:

“If that is so, Householder, you should now recollect the Buddha: the Tathagata, the Worthy One, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, the Well-Gone One, Knower of the World, Unsurpassed Guide of Persons to Be Tamed, Teacher of Devas and Humans, the Buddha, the Blessed One. You should also recollect the Dharma. The Tathagata’s Dharma is exceedingly profound, worthy of reverence and honor, incomparable, and practiced by the noble assembly.

You should also recollect the Sangha. The Tathagata’s assembly, from senior to junior, is harmonious and without contention, and has accomplished the various qualities. The noble assembly has accomplished morality, samadhi, wisdom, liberation, and the knowledge and vision of liberation.

The Sangha consists of the four pairs and eight classes of noble persons. This is called the Tathagata’s noble assembly, worthy of reverence and honor, the unsurpassed field of merit in the world. Householder!

If one cultivates recollection of the Buddha, recollection of the Dharma, and recollection of the Sangha, the merit thereof is incalculable, and one attains the deathless nectar of final cessation. It is utterly impossible for a good man or good woman who has recollected the Three Jewels—the Buddha, the Dharma, and the noble assembly—to fall into the three evil destinies. If a good man or good woman cultivates recollection of the Three Jewels, that person will certainly reach a good destination among devas or humans.

“Furthermore, Householder, do not give rise to perceptions concerning forms, nor generate consciousness in dependence upon forms. Do not give rise to perceptions concerning sounds, nor generate consciousness in dependence upon sounds. Do not give rise to perceptions concerning odors, nor generate consciousness in dependence upon odors.

Do not give rise to perceptions concerning tastes, nor generate consciousness in dependence upon tastes. Do not give rise to perceptions concerning tangible objects, nor generate consciousness in dependence upon contact. Do not give rise to craving, nor generate consciousness in dependence upon craving.

Why is this? Conditioned by craving, there is feeling; conditioned by feeling, there is clinging; conditioned by clinging, there is existence; conditioned by existence, there are birth and death, sorrow, lamentation, suffering, and distress beyond measure. These are the sufferings of the five clinging skandhas, in which there is no self, person, living being, lifespan, man, or germ of a sentient being.

“When the eye arises, it does not know whence it has come; when the eye ceases, it ceases without knowing where it goes. The eye arises from the absence of an eye; after coming into being, the eye ceases. All of this occurs through the convergence of causes and conditions among the various dharmas.

The meaning of conditioned arising is this: conditioned by this, that exists; when this does not exist, neither does that. Thus, conditioned by ignorance are formations; conditioned by formations is consciousness; conditioned by consciousness are name-and-form; conditioned by name-and-form are the six ayatanas; conditioned by the six ayatanas is contact; conditioned by contact is feeling; conditioned by feeling is craving; conditioned by craving is clinging; conditioned by clinging is existence; conditioned by existence is birth; conditioned by birth is death; and conditioned by death are sorrow, lamentation, suffering, and distress beyond measure.

The ear, nose, tongue, body, and mind are likewise. They arise from nonexistence, and after coming into being, they cease. They do not know whence they have come or where they go.

All of this occurs through the convergence of causes and conditions among the various dharmas. Householder! This is called the practice of emptiness, the foremost Dharma.”

At that time, the householder Anathapindika wept sorrowfully, shedding tears without cease. The Venerable Sariputra asked:

“Why do you weep so sorrowfully?”

The householder replied:

“I am deeply moved because, from long ago until now, I have attended upon the Buddha and honored the elder bhiksus, yet I have never heard such a sublime Dharma as the instruction given by the Venerable Sariputra.”

At that time, the Venerable Ananda said to Anathapindika:

“Householder, you should know that the Tathagata has taught that there are two kinds of people in the world. What are the two? The first knows happiness, and the second knows suffering. The one trained through happiness is the Venerable Yasodeva (Subhuti), a son of a noble family. The one trained through suffering is the bhiksu Vakkali.

“Furthermore, Householder, the bhiksu Subhuti is foremost in understanding emptiness. Foremost among those liberated through faith is the bhiksu Vakkali. Householder, the one who knows suffering and the one who knows happiness are both liberated in mind; both are peerless disciples of the Tathagata.

Because these two neither die nor are born, they diligently obey the Buddha’s teaching without indolence or neglect. It is only because the mind may increase or diminish that some know and others do not know. As you, Householder, have said: ‘From long ago until now, I have attended upon the Buddha and honored the elder bhiksus, yet I have never before heard such a sublime Dharma as that spoken by the Venerable Sariputra.’ The bhiksu Subhuti contemplated the earth, and his mind was liberated.

The bhiksu Vakkali contemplated the path, and his mind was immediately liberated. Therefore, Householder, you should be like the bhiksu Vakkali.”

At that time, the Venerable Sariputra expounded the Dharma extensively for the householder, encouraging him, bringing him joy, and causing him to arouse the unsurpassed aspiration. Having finished, the Venerable rose from his seat and departed.

Not long after the Venerable Sariputra and the Venerable Ananda had departed, the householder Anathapindika passed away and was immediately reborn in the Heaven of the Thirty-Three. At that time, the deva Anathapindika possessed five merits surpassing those of the other devas. What were the five? They were divine longevity, divine beauty, divine happiness, divine majesty, and divine radiance. The deva Anathapindika then thought: “My present attainment of this divine body is entirely due to the grace and virtue of the Tathagata. I should not now indulge in the five sensual pleasures. First, I should go before the Blessed One, bow before him, and inquire after him.”

The deva Anathapindika, surrounded before and behind by a retinue of devas, scattered celestial flowers over the Buddha. At that time, the Buddha was dwelling in the country of Sravasti, in Jeta Grove, Anathapindika’s Park. Remaining in midair, that deva joined his palms toward the Buddha and spoke this verse:

This is Jeta Grove,

Where hosts of seers delight;

Here the Dharma King abides,

So one should arouse a joyful mind.

After the deva Anathapindika had spoken this verse, the Tathagata silently gave his assent. The deva then thought: “The Tathagata has silently given his assent. I should withdraw my spiritual powers and sit to one side.” The deva Anathapindika said to the Buddha:

“I am Sudatta, also known to everyone as Anathapindika. I am a disciple of the Tathagata and have followed the revered sage’s instruction. Now that my life has ended, I have been reborn in the Heaven of the Thirty-Three.”

The Blessed One said:

“Through what virtue have you now attained this divine body?”

The deva replied to the Buddha:

“Through the majestic power of the Blessed One, I have obtained this divine body.”

The deva Anathapindika again scattered celestial flowers over the Tathagata and also scattered them over Ananda and Sariputra. He circumambulated the Jeta Grove monastery seven times and then vanished from sight.

The next morning, the Blessed One said to Ananda:

“Last night, a deva came before me and spoke this verse:

This is Jeta Grove,

Where hosts of seers delight;

Here the Dharma King abides,

So one should arouse a joyful mind.

“That deva circumambulated Jeta Grove seven times and then departed. Ananda! Do you know who that deva was?”

Ananda said to the Buddha:

– Surely it was the householder Anathapindika.

The Buddha said:

– It is as you say. Excellent! You were able to know who that heavenly son was through subtle wisdom. Why is that? He was the heavenly son Anathapindika.

Ananda said to the Buddha:

– What is Anathapindika now called after being born in the heavenly realm?

The Buddha said:

– He is still called Anathapindika. Why is this? On the very day that heavenly son was born, all the devas said: "When this heavenly son dwelt in the human realm, he was a disciple of the Tathagata. He always gave to everyone with an impartial mind and aided the poor and needy. Having performed such meritorious deeds, he is now a deva in the Heaven of the Thirty-three." For this reason, they accordingly bestowed upon him the name Anathapindika.

The Blessed One told the bhiksus:

– The bhiksu Ananda possesses great merit and has perfected wisdom. Although the bhiksu Ananda presently occupies the stage of a trainee, no one equals him in wisdom. Why is this? Whatever an arhat knows through wisdom, Ananda also knows. Ananda clearly knows all the teachings that should be learned from the Buddhas of the past. In the past, there were those who understood clearly as soon as they heard; so too, my bhiksu Ananda now understands at a glance that the Tathagata requires this and does not require that. The disciples of the Buddhas of the past had to enter meditative concentration before they could know what had not yet been made clear; but today, my bhiksu Ananda understands clearly as soon as he observes.

The Blessed One then told the bhiksus:

– Among my sravakas, the foremost in extensive learning and broad knowledge, possessing courageous strength and diligence, whose mindfulness is undistracted, and who is capable of undertaking responsibilities, is the bhiksu Ananda.

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

9. Thus have I heard:

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

At that time, the householder Anathapindika had a daughter-in-law named Sujata. She was upright and beautiful in appearance, with a face like the color of peach blossoms, and was the daughter of King Prasenajit's chief minister. Relying upon her lineage and the prestige of her noble family, she showed no respect to her mother-in-law or her husband. Nor did she serve the Buddha, the Dharma, and the bhiksu Sangha, or reverently honor the Three Jewels.

The householder Anathapindika then went to the Blessed One, bowed his head at the Buddha's feet, and withdrew to sit to one side. The householder said to the Buddha:

– I have recently taken a wife for my son. She is the daughter of King Prasenajit's foremost minister. Relying upon her distinguished lineage, she does not honor or serve the Three Jewels, her elders, or those of higher rank. I beseech the Blessed One to teach the Dharma to my daughter-in-law, so that she may give rise to a joyful mind and open her heart and understanding.

The Blessed One silently accepted his request. The householder again said to the Buddha:

– I beseech the Blessed One to accept my invitation together with the community of bhiksus.

Seeing that the Tathagata had silently accepted the invitation, the householder rose from his seat, bowed to the Buddha, circumambulated him three times, and departed. After returning home, the householder prepared various foods and beverages, arranged fine sitting mats, and then went to inform the Buddha:

– It is now time. I beseech the Blessed One to honor my invitation. The food and beverages are ready.

Surrounded before and behind by the community of bhiksus, the Blessed One went to the householder's home and took his seat. The householder then sat upon a low stool before the Tathagata. The Blessed One said to Sujata:

– Daughter of a householder! You should know that there are four kinds of wives. What are the four? There is a wife who is like a mother, a wife who is like a close friend, a wife who is like a thief, and a wife who is like a servant.

You should now understand! A wife who is like a mother attends to her husband at the proper times, does not allow him to lack anything, and serves and supports him. Such a woman receives the protection of the devas; neither humans nor nonhumans can harm her, and after death she is born in a heavenly realm. This is called a wife who is like a mother.

What is a wife who is like a close friend? Daughter of a householder! When she sees her husband, her heart neither exalts nor belittles him, and she shares both suffering and happiness with him. Such a woman is a wife who is like a close friend.

What is a wife who is like a thief? Daughter of a householder! If, upon seeing her husband, she harbors anger, despises him, neither serves nor respects nor pays homage to him, wishes to harm him when she sees him, and sets her heart upon another; if the husband is not affectionate toward his wife and the wife is not affectionate toward her husband, then she is neither loved nor respected by others, the devas do not protect her, and evil spirits assail her. When her body breaks up and her life ends, she falls into hell. This is called a wife who is like a thief.

What is called a wife who is like a servant? Here, the wife is chaste and virtuous. When she sees her husband, she attends to him at the proper times. She patiently endures his words without answering back, bears cold and hardship, and always possesses a loving mind. Toward the Three Jewels, she also gives rise to this thought: "If the Three Jewels remain, I remain; if the Three Jewels perish, I perish." Because of this, she receives the protection of the devas, and both humans and nonhumans cherish and remember her. When she dies, she is born in a good destination, in heaven.

Daughter of a householder! These are the four kinds of wives. To which kind do you now belong?

Upon hearing the Buddha's teaching, she immediately came forward, bowed to the Buddha, and said:

– I beseech you, Blessed One! I will now correct my former faults and dare not commit them again. From this day forward, I shall always observe the respectful conduct of a servant.

Sujata then returned to her husband, bowed her head before him, and vowed to attend to him as a servant attends to her master. Sujata again approached the Buddha, bowed before him, and withdrew to sit to one side.

The Blessed One gradually taught her the Dharma, discoursing on generosity, moral discipline, and birth in the heavenly realms, and explaining that sensual desire is an impure perception and that lust is a great defilement. Knowing that her mind had opened, the Blessed One then taught her the Dharma that all Buddhas customarily proclaim: suffering, its origin, its cessation, and the path. The Buddha explained them all to her. There, upon her seat, she immediately attained the pure Dharma eye. Just as a new cloth readily takes dye, so too did she clearly discern the dharmas, skillfully comprehend their profound meaning, take refuge in the Three Jewels of her own accord, and receive the five precepts.

Having heard the Buddha's teaching, Sujata rejoiced and respectfully practiced it.

10. 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 Venerable Sariputra went to the Blessed One, bowed before him, and withdrew to sit to one side. After a short while, he rose from his seat and said to the Buddha:

– The Blessed One often praises eminent and noble families and does not speak of the lowly. Yet, Blessed One, I neither praise the noble nor speak of the lowly; I teach only those of the middle rank, enabling them to leave the household life and train in the path.

The Buddha said to the Venerable Sariputra:

– You yourself say that you neither praise the noble nor speak of the lowly, but teach only those of the middle rank to leave the household life and train in the path. Yet I do not now speak of superior, middling, or inferior places of birth. Why is this? Birth itself is exceedingly painful and wholly undesirable. Just as even a small amount from a heap of excrement is extremely foul-smelling, how much more so a large amount; so too is birth. Even one or two lifetimes bring suffering and hardship, how much more so endless wandering in samsara—how could it be willingly endured? Because of existence there is birth; because of birth there is aging; because of aging there are illness and death, sorrow, grief, suffering, and distress. What in this is worthy of craving or delight? Thus comes to be the body of the five clinging skandhas. Having contemplated this meaning, I speak in this way. Even one or two lifetimes bring suffering and hardship, how much more so endless wandering in samsara—how could it be willingly endured?

Sariputra! If one intends to undergo birth, one should vow to be born into an eminent and noble family and not into a lowly one. Why is this? Sentient beings are bound for a long time by their own minds; they are not bound by eminent families. Sariputra! I was born into an eminent and noble family, in the ksatriya lineage of a wheel-turning sage-king. Had I not left the household life to train in the path, I would have become a wheel-turning king. Yet I renounced the station of a wheel-turning sage-king, left the household life, trained in the path, and attained the unsurpassed Way. If one is born into a lowly family and cannot leave the household life to train in the path, one will fall back into the evil destinies.

Therefore, Sariputra, you should seek skillful means to subdue the mind. Thus, Sariputra, should you train!

At that time, after the Venerable Sariputra heard the Buddha’s teaching, he rejoiced and respectfully put it into practice.