增壹阿含經

4. 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, a bhiksu approached the Blessed One, bowed down, and withdrew to sit to one side. That bhiksu addressed the Buddha:

“Blessed One, is an eon long?”

The Buddha told the bhiksu:

“An eon is exceedingly long and cannot be calculated by arithmetic. I shall now give you an analogy. Consider it well, for I shall explain it to you.”

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

“Suppose there were a great stone mountain one yojana wide and one yojana high. If a person came there and brushed it once every hundred years with a celestial robe, that stone might eventually be worn away, yet the duration of an eon would still be difficult to measure. Why is this? The duration of an eon is long and without bounds. Nor is this merely one eon or a hundred eons. Why is this? Samsara has continued for so long that it is immeasurable and without bounds. Sentient beings, obscured by ignorance, wander through birth and death without any time of escape, dying here and being born there without end. Amid this, I became disenchanted with samsara. Therefore, bhiksus, you should seek skillful means to escape from these perceptions of craving and attachment!”

When the bhiksus had heard the Buddha’s teaching, they rejoiced and respectfully practiced it.

5. 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 told the bhiksus:

“Hearing the Dharma at the proper time has five merits, and one should never miss the proper occasion. What are the five? One hears Dharma one has never heard before; having heard it, one accepts and retains it; one removes doubts; one is free of wrong views; and one understands the profound Dharma. These are called the five merits that a bhiksu gains by hearing the Dharma at the proper time.

“Therefore, bhiksus, you should remember always to listen to the profound Dharma. This is my instruction. Thus, bhiksus, you should train yourselves!”

When the bhiksus had heard the Buddha’s teaching, they rejoiced and respectfully practiced it.

6. Thus have I heard:

At one time, the Buddha was dwelling in the kingdom of Vaisali, in Mahavana Park, together with a great assembly of five hundred bhiksus.

At that time, General Siha approached the Blessed One, bowed down, and sat to one side. The Buddha then told the general:

“A benefactor and donor has five merits. What are the five? First, the donor’s good reputation spreads far and wide: ‘In that village there is such a person, who delights in giving, provides for the poor, assists those in need, and shows neither partiality nor aversion.’ General Siha, this is the first merit attained by a donor.

“Furthermore, General Siha, when a benefactor and donor enters an assembly of ksatriyas, brahmins, or ascetics, he is neither fearful nor apprehensive. General Siha, this is the second merit.

“Furthermore, a benefactor and donor is cherished and remembered by many people. They universally honor him as a beloved child loves his mother, their hearts never turning away. In the same way, a donor is loved by many.

“Furthermore, General Siha, when a benefactor and donor gives, he brings forth a joyful mind. Because his mind is joyful, he becomes delighted; his disposition and intention become steadfast. He then knows for himself that whether there is pleasure or pain, he remains unchanged, and he knows things as they truly are. What does he know for himself? He knows the truth of suffering, the arising of suffering, the cessation of suffering, and the essential path leading out of suffering, knowing them as they truly are.”

The Blessed One then spoke this verse:

Giving fulfills every blessing

And thereby attains the supreme meaning.

Whoever is mindful of giving

Brings forth a joyful mind.

“Furthermore, General Siha, when a benefactor and donor gives, after the breakup of the body and the end of life, he is born in the Heaven of the Thirty-three, where he surpasses the other devas in five respects. What are the five? First, his noble appearance and majestic radiance are splendid. Second, he freely obtains whatever he wishes, and everything he undertakes succeeds. Third, if the benefactor and donor is born among humans, he encounters a noble household. Fourth, he possesses abundant wealth and jewels. Fifth, when he speaks, many people listen.

“General Siha, these are the five merits of a benefactor that lead to a wholesome destination.”

Having heard the Buddha’s teaching, General Siha rejoiced so greatly that he could not contain himself. He went before the Buddha and said:

“May the Blessed One and the community of bhiksus accept my invitation.”

The Blessed One silently accepted.

When General Siha saw that the Blessed One had silently accepted, he rose, bowed his head at the Buddha’s feet, and departed. Upon returning home, the general prepared a full array of food and drink and arranged fine seats. He then went and informed the Buddha:

“The time has come; this is the proper time. May the Great Sage, out of compassion, deign to come to my home.”

At the proper time, the Blessed One donned his robe, took up his bowl, and, surrounded before and behind by the community of bhiksus, went to the general’s house. They sat down in order according to seniority.

When General Siha saw that the Buddha and the community of bhiksus were seated in order, he personally served and distributed the various foods and drinks. While the general was offering the food, devas in the sky said:

“This one is an arhat; this one is practicing toward arhatship. An offering to this person yields much merit; an offering to this person yields little merit. This one is a non-returner; this one is practicing toward non-returning. This one is a once-returner; this one is practicing toward once-returning. This one is a stream-enterer; this one is practicing toward stream-entry. This one has seven more returns; this one has one more life. This one is a follower through faith; this one is a follower of the Dharma. This one has keen faculties; this one has dull faculties. This one is inferior; this one is diligent and observes the precepts; this one violates the precepts. An offering to this person yields much merit; an offering to this person yields little merit.”

Although General Siha heard the devas speaking, he paid them no heed. When he saw that the Tathagata had finished his meal and cleansed his bowl, he took a small stool and sat before the Tathagata. General Siha addressed the Blessed One:

“Earlier, devas came to me and spoke of everyone from arhats to those who violate the precepts. I have reported everything they said to the Buddha. Although I heard such words, I paid them no heed, nor did I conceive the thought, ‘I shall pass over this person and give to that one, or pass over that person and give to this one.’ Instead, I thought, ‘I should make offerings to all sentient beings possessing bodily form, for they live only if they have food, and without food they will surely die.’ I personally heard the Tathagata speak this verse, and I have always kept it in mind without forgetting it. What was the verse?

Give universally and impartially,

Never acting in opposition.

One will surely encounter sages and saints

And, through this condition, attain liberation.

“Blessed One, when this verse was spoken, I personally heard it from the Blessed One, and I have always remembered and respectfully practiced it.”

The Buddha told the general:

“Excellent! This is called the mind of a bodhisattva, which gives impartially. When a bodhisattva gives, he does not conceive the thought, ‘I shall give to this person and pass over that one.’ He always gives with an impartial mind. He also forms this thought: ‘All sentient beings survive only when they have food; without food they will surely die.’ When a bodhisattva practices giving, he reflects upon this principle.”

The Buddha then spoke this verse:

All who cultivate such conduct,

Whether doing evil or doing good,

Each will personally receive the result;

What has been done is never lost.

Those who perform such conduct

Will receive its corresponding result.

Doing good, they gain a wholesome fruit;

Doing evil, they undergo an evil result.

Whether the deed is evil or good,

The result accords with what one has cultivated,

Just as when five kinds of grain are sown,

Each yields its own harvest.

“General Siha, through this skillful explanation, you should understand that good and evil each have their respective courses of action. Why is this? From the first arising of the aspiration until the attainment of enlightenment, one’s mind neither increases nor diminishes, one does not discriminate among persons, and one does not examine their station. Therefore, General Siha, whenever you wish to give, always remember impartiality and do not give rise to thoughts of approval and disapproval. Thus, Siha, you should train yourself.”

The Blessed One then spoke another verse:

Giving brings joy to its recipients

And is praised by everyone.

Wherever the donor goes, he has no apprehension

And harbors no jealousy.

Therefore, the wise practice giving,

Abandoning all evil perceptions;

For a long time they reach wholesome destinations,

Where the devas rejoice.

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

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

7. 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, King Prasenajit approached the Blessed One, bowed down, and sat to one side. The king addressed the Buddha:

“When one gives, to whom should one give?”

The Buddha told the king:

“Give wherever your mind finds joy in giving.”

The king again addressed the Buddha:

“To whom should one give to obtain great merit?”

The Buddha said:

“Great King, you first asked to whom one should give, and now you ask about meritorious blessings.”

The king addressed the Buddha:

“I now ask the Tathagata: To whom should one give to obtain merit?”

The Buddha said:

“I shall now ask you a question in return, Great King. Answer according to your inclination. What do you think, Great King? Suppose a man of the ksatriya or brahmin class came to you, but he was foolish and knew nothing, his mind distracted and never settled. If he came before the king and said, ‘We shall attend upon the Great King and be available whenever needed,’ would you, Great King, want such a man to serve at your side?”

The king addressed the Buddha:

“No, Blessed One, I would not. Why? Because such a man lacks wisdom, his mind is unsettled, and he is incapable of confronting enemies coming from outside.”

The Buddha told the king:

“Great King, suppose a ksatriya or brahmin possessed many skills, feared neither hardship nor danger, and was capable of repelling external enemies. If he came before the Great King and said, ‘We shall attend upon the Great King whenever needed. We ask you in your kindness to accept us,’ would you, Great King, accept such a man?”

The king addressed the Buddha:

“Yes, Blessed One, I would accept him. Why? Because he can confront external enemies and fears neither hardship nor terror.”

The Buddha said:

“A bhiksu is likewise: his faculties are complete; he abandons five, fulfills six, guards one, and subdues four. Giving to such a person yields exceedingly abundant merit.”

The king addressed the Buddha:

“How does a bhiksu abandon five, fulfill six, guard one, and subdue four?”

The Buddha told the king:

“A bhiksu abandons the five hindrances: sensual desire, ill will, sloth and torpor, restlessness, and doubt. Such a bhiksu is said to abandon five.

“How does a bhiksu fulfill six? Great King, you should know that when a bhiksu sees a form, he does not give rise to a perception of form. In relation to it, he guards the faculty, removes evil and unwholesome thoughts, and protects the eye faculty. Likewise, with the ear, nose, tongue, body, and mind, he does not give rise to discriminating consciousness but guards the mind faculty. Such a bhiksu is said to fulfill six.

“How does a bhiksu guard one? A bhiksu establishes mindfulness before him. Such a bhiksu is said to guard one.

“How does a bhiksu subdue four? A bhiksu subdues the mara of the body, the mara of sensual desire, the mara of death, and the celestial Mara, subduing them all. Such a bhiksu is said to subdue four.

“Great King, this is how a bhiksu abandons five, fulfills six, guards one, and subdues four. Giving to such a person yields immeasurable merit. Great King, giving to those inclined toward wrong views and extreme views is fruitless.”

The king then addressed the Buddha:

“Blessed One, it is indeed so. Giving to such a person yields immeasurable merit. If a bhiksu who fulfills only one Dharma already brings immeasurable merit, how much more so one who fulfills the other Dharmas? What is that one Dharma? It is mindfulness of the body. Why? The Nirgranthas always cling to bodily action and mental action, while disregarding verbal action.”

The Buddha told the king:

“The Nirgranthas are foolish. Their thoughts are always distracted and their minds unsettled. Such is the doctrine of their teacher, and therefore they speak in that way. They say that one receives the result of bodily action, that verbal action is insignificant, and that mental action is formless and cannot be seen.”

The king addressed the Buddha:

“Among these three kinds of action, which is most important: bodily action, verbal action, or mental action?”

The Buddha replied:

“Of these three kinds of action, mental action is the most important. Verbal and bodily actions are comparatively insignificant.”

The king addressed the Buddha:

“For what reason is mental intention said to be foremost?”

The Buddha said:

“Whenever a person acts, the mind first intends, and only afterward does speech issue from the mouth. Once speech has arisen, the body then performs killing, stealing, and sexual misconduct. The tongue itself is neither determinative nor the origin. If that person dies, his body and tongue still remain. Great King, why then do his body and tongue neither act nor speak?”

The king addressed the Buddha:

“It is because that person no longer has the mind faculty.”

The Buddha told the king:

“Through this explanation, you should understand that the mind faculty is most important, while the other two are less so.”

The Blessed One then spoke this verse:

Mind is the root of phenomena;

Mind is their chief, and mind their agent.

If with an evil thought in mind

One acts and creates,

Suffering follows there,

As the wheel follows the cart.

Mind is the root of phenomena;

Mind is their chief, and mind their agent.

If with a wholesome thought in mind

One acts and creates,

One receives a wholesome result,

As a shadow follows the form.

King Prasenajit addressed the Buddha:

“It is so, Blessed One! One who does evil and performs evil bodily actions falls into an evil destination in accordance with those actions.”

The Buddha asked the king:

“Great King, what meaning did you contemplate that led you to ask me to whom one should give for merit to increase greatly?”

The king addressed the Buddha:

“Formerly, I went to the Nirgranthas and asked them, ‘To whom should one give?’ When the Nirgranthas heard my question, they discussed something else and did not answer. They told me, ‘The ascetic Gautama says this: Giving to me yields much merit; giving to others yields no merit. One should give to my disciples and not to others. Whoever gives to my disciples gains immeasurable merit.’”

The Buddha said:

“How did the Great King answer at that time?”

The king addressed the Buddha:

“At that time, I thought, ‘Could it be true that giving to the Tathagata yields immeasurable merit?’ Therefore, I have now come to ask the Buddha to whom one should give to obtain immeasurable merit. Yet the Blessed One neither praises himself nor disparages others.”

The Buddha told the king:

“I do not say, ‘Giving to me yields much merit, while giving to others yields no merit.’ I say only, ‘If the food remaining in one’s bowl is given to another, that merit is immeasurable.’ With a pure mind, one may concentrate upon clean water and continually form this thought: ‘May the sentient beings within this water receive immeasurable benefit.’ How much more so when giving to human beings!

“Yet, Great King, I say that giving to one who observes the precepts yields immeasurable merit, while giving to one who violates them yields comparatively little. Great King, you should know that it is like a farmer who skillfully tends his field, clears away refuse, and sows good seed in fertile soil; his harvest will be immeasurable. If another farmer does not tend the soil or clear away refuse before sowing seed, his later harvest will be meager.

“A bhiksu is likewise. A bhiksu abandons five, fulfills six, guards one, and subdues four. Giving to such people yields immeasurable merit, while giving to people with wrong views yields little merit. Great King, a ksatriya or brahmin whose mind is free of apprehension and who can subdue external enemies should be regarded as comparable to an arhat, whereas a brahmin whose mind lacks concentration should be regarded as comparable to a person with wrong views.”

King Prasenajit addressed the Buddha:

“Giving to one who observes the precepts yields truly immeasurable merit. From now on, whenever anyone comes to ask of me, I shall never deny his wish. If members of the fourfold assembly seek anything, I shall not refuse them, but shall provide robes, food, beds, and sitting mats whenever needed. I shall also give to those who practice the holy life.”

The Buddha said:

“Do not speak in that way. Why? Even giving to an animal yields immeasurable merit, how much more so giving to a human being. I merely say that the merit of giving to one who observes the precepts is incalculable and surpasses that of giving to one who violates them.”

King Prasenajit addressed the Buddha:

“Now I take refuge once again. The Blessed One is so earnest and compassionate. Although followers of other paths disparage the Blessed One, the Blessed One always praises what is superior in them. Followers of other paths greedily cling to offerings, whereas the Tathagata does not crave offerings. Affairs of state are many, and I wish to take my leave.”

The Buddha said:

“You should know the proper time.”

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

8. 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, King Prasenajit killed one hundred of his half-brothers and afterward became remorseful: “I have committed an extremely evil deed. For the sake of the throne, I have killed one hundred men. Who can remove my grief?” King Prasenajit then thought, “Only the Blessed One can remove my grief.” The king thought again, “I should not remain overwhelmed by this sorrow. I shall go quietly to the Blessed One, though I should prepare the royal ceremonial for visiting him.”

King Prasenajit told his ministers:

“Prepare the royal carriage and the jeweled feathered chariot in accordance with the custom of former kings. I wish to leave the city of Sravasti and visit the Blessed One.”

Hearing the king’s command, the ministers adorned the royal carriage and the jeweled feathered chariot, then reported to the king:

“The carriage is ready. May Your Majesty know that the time has come.”

King Prasenajit mounted the jeweled chariot. Bells and drums sounded, banners and parasols were raised, his attendants donned armor, and his ministers surrounded him as he departed from the city of Sravasti. Upon reaching Jeta Grove, he continued on foot into the monastery. Following the custom of former kings, he put aside the five royal insignia: parasol, crown, fan, sword, and shoes. The king approached the Blessed One, bowed his head to the ground, touched the Blessed One’s feet with his hands, and said:

“I now repent of my transgression and amend my former wrong. Because of my foolishness and inability to distinguish truth from falsehood, I killed one hundred of my half-brothers in a struggle for royal power. From this day onward, I shall repent and reform myself. May you accept my confession.”

The Buddha told the king:

“Excellent, Great King! Return to your seat, and I shall now teach you the Dharma.”

King Prasenajit rose, bowed to the Buddha, and returned to his seat.

The Buddha told the king:

“Human life is exceedingly precarious. At most, one’s lifespan does not exceed one hundred years, and very few people live to be one hundred. One day and one night in the Heaven of the Thirty-three constitute a single celestial day and night. Thirty such days make one month, twelve months make one year, and the lifespan in the Heaven of the Thirty-three is one thousand years, which, reckoned in human time, amounts to one hundred thousand years.

“Again, one day and one night in the Reviving Hell constitute a single day and night there. Thirty such days make one month, twelve months make one year, and beings in the Reviving Hell live for five thousand years. According to their deeds, some may live for half an eon or a full eon, while others may die midway. Reckoned in human time, this amounts to ten billion years.

“The wise constantly remember this and cultivate wholesome conduct. Why commit evil for the sake of little pleasure, when it brings much suffering and incalculable calamity? Therefore, Great King, do not commit sinful karma for the sake of yourself, your parents, your wife and children, your kingdom, or your people. Nor should you make your royal person the root of wrongdoing. It is like a little honey smeared upon a knife: sweet at first, but painful afterward. This matter is likewise. During the span of this life faculty, why create evil?

“Great King, you should know that four great terrors constantly oppress the human body. They can never be subdued, nor can incantations, combat, or medicines dispel them. Birth, aging, illness, and death are like four great mountains advancing from the four directions, crushing everything between them, flattening trees and destroying them all.

These four matters are likewise. Great King, you should know that when birth comes, it causes one’s parents immeasurable anxiety. When aging comes, youthful strength is gone, the body deteriorates, and the sinews and bones become sluggish.

When illness comes, even in the prime of life, one loses strength and one’s lifespan gradually diminishes. When death comes, the life faculty ends, loved ones are separated, and the five skandhas disperse. Great King, these are called the four great conditions over which one has no mastery.

“If a person associates closely with killing, he will undergo many sufferings; and if born as a human being, his lifespan will be very short. If a person steals, he will later be born poor and destitute, without enough clothing to cover his body or enough food to eat. Why is this?

Because he took the possessions of others, he undergoes such reversals; even if born as a human, he endures immeasurable suffering. If a person commits sexual misconduct with another’s wife, then when later born as a human, his own wife will not be faithful and virtuous. If a person speaks falsely, then when later born as a human, his words will not be trusted and others will despise him; this is because he formerly spoke deceitful and false words.

If a person speaks harshly, he will undergo retribution in hell; or, if born as a human, his appearance will be ugly and wretched. He receives this result because he formerly spoke harsh words. If a person engages in frivolous speech, he will undergo retribution in hell; or, if born in the human realm, his family will be discordant and constantly quarrel.

Why is this? It results from what he did in a former life. If a person uses divisive speech and stirs up conflict between others, he will undergo retribution in hell; or, if born in the human realm, his family will be discordant and constantly involved in disputes.

Why is this? It results from his having formerly divided others. If a person delights in jealousy, he will undergo retribution in hell; or, if born in the human realm, others will detest him.

This is the result of deeds performed in a former life. If a person gives rise to harmful intentions, he will undergo retribution in hell; or, if born as a human, his mind will lack concentration. Why is this?

It is because he formerly gave rise to such thoughts. If a person cultivates wrong views, he will undergo retribution in hell; or, if born as a human, he will be blind, deaf, or mute, and others will dislike seeing him. All these circumstances arise because of deeds performed in former lives.

“Therefore, Great King, these ten evil retributions bring calamity and immeasurable suffering, how much more so other evils beyond them!

“Therefore, Great King, govern by the Dharma and not by what is contrary to Dharma. Rule the people according to principle, not contrary to principle. Great King, rulers who govern the people by the true Dharma are all born in heaven after death.

Even after the Great King’s death, the people will remember him and never forget him, and his good reputation will spread far and wide. Great King, you should know that those who govern the people contrary to Dharma are all born in hell after death. There, hell wardens bind their bodies, and they undergo incalculable suffering.

They may be beaten, bound, crushed, or cut limb from limb; burned with fire; drenched with molten copper; flayed; disemboweled; have their tongues pulled out or their eyes gouged out; have their ears pierced; or have their hands, feet, ears, and noses severed, only for them to grow back after being cut off. Their bodies may be thrown into a great cauldron, where iron forks ceaselessly pierce them. When taken from the cauldron, their spines may be pulled out and used as whips for driving carts.

They may be cast into the Blazing Hell, the Boiling Excrement Hell, the Piercing and Cutting Hell, the Ashes and Embers Hell, or the Forest of Knives Hell. They may be forced to lie on their backs and swallow red-hot iron balls, which burn away their intestines, liver, and five internal organs before falling through. Molten copper may be poured into their mouths and flow downward through their bodies.

There they undergo suffering, and only when their offenses have been exhausted can they emerge.

“Thus, Great King, such are the circumstances of sentient beings who enter hell. They all arise from having formerly governed unrighteously.”

The Blessed One then spoke this verse:

Living heedlessly for a hundred years,

One afterward enters hell.

How could indulgence and greed ever be satisfied?

The resulting torment cannot be reckoned.

“Great King, by governing according to Dharma, you save yourself, your parents, your wife and children, your servants, your relatives, and those who assist in the affairs of state. Therefore, Great King, always govern according to Dharma, never contrary to Dharma. Human life is extremely short; existence in this world lasts only a moment.

Samsara stretches far into the distance and contains many fearful perils. When death arrives, one cries out, the sinews and bones come apart, and the body suffers pain. At that time, no one can save you.

Neither parents, wife and children, servants, attendants, kingdom, nor people can protect you. When these perils come, who can take your place? One can rely only upon giving, observing the precepts, always speaking harmoniously and pleasantly, refraining from harming others, performing meritorious deeds, and cultivating roots of goodness.”

The Blessed One then spoke this verse:

The wise constantly practice giving,

Which all Buddhas praise.

Therefore, keep the mind pure

And harbor no indolence.

When oppressed by death,

One undergoes tremendous suffering

And enters the path to evil destinations,

Where there is never any respite.

When craving arises,

One undergoes abundant suffering;

The faculties naturally deteriorate,

Because evil never ceases.

When physicians arrive

And gather all medicinal herbs,

They cannot sufficiently permeate the entire body,

Because evil never ceases.

When relatives arrive

And inquire about one’s wealth,

The ears can no longer hear their voices,

Because evil never ceases.

When one is moved to another place

And the sick person lies there,

The body resembles a withered tree stump,

Because evil never ceases.

When life has ended

And consciousness has left the body,

The body is like earth or a wall,

Because evil never ceases.

When relatives carry that corpse

Out to the burial ground,

No one can hold it back;

Only merit can be relied upon.

“Therefore, Great King, you should seek skillful means to perform meritorious karma. If you do not act in this life, later regret will be useless.”

The Blessed One then spoke this verse:

Through the power of merit, the Tathagata

Subdued Mara and his retinue

And has now attained the powers of a Buddha.

Whoever performs meritorious karma

Will always escape suffering and affliction.

One who makes merit receives meritorious results

In this life and the next.

“Therefore, Great King, you should remember to perform meritorious deeds. Having regretted the evil you have done, do not commit it again.”

The Blessed One then spoke this verse:

Although one has committed extreme evil,

Through repentance it gradually becomes lighter;

Then, while dwelling in the world,

Its roots are entirely destroyed.

“Therefore, Great King, do not commit evil deeds for your own sake. Do not commit evil or cultivate evil conduct for the sake of parents, wife and children, ascetics, or brahmins. Thus, Great King, you should train yourself.”

The Blessed One then spoke this verse:

Neither parents nor brothers,

Nor any other relatives,

Can free one from this evil;

All must be left behind when one returns to death.

“Therefore, Great King, from now on govern the people according to Dharma, never contrary to Dharma. Thus, Great King, you should train yourself.”

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

9. 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, King Prasenajit dreamed of ten events during the night. Upon awakening, he was greatly frightened, fearing the loss of his kingdom and harm to himself, his wife, and his children. The next morning, the king summoned the dukes, ministers, brahmins, and learned religious masters capable of interpreting dreams, and they all assembled. The king recounted the ten events he had dreamed of during the night and asked who could interpret them. A brahmin said:

“Your humble servant can interpret them, but I fear the king will be displeased upon hearing the explanation.”

The king said:

“Speak freely.”

The brahmin reported:

“The king will lose his kingdom, the crown prince, and the queen.”

The king asked:

“My ministers, can sacrifices be offered to avert these calamities?”

The brahmin replied:

“These calamities can be averted through sacrifice. The crown prince, the king’s most beloved chief consort, the closest attendants and servants, and the most highly esteemed minister must be killed and offered in sacrifice to the Heavenly King. All rare and precious treasures must also be burned as an offering to Heaven. In this way, the king and the kingdom can escape calamity and be free of anxiety.”

Upon hearing the brahmin’s words, the king became deeply sorrowful and unhappy. He withdrew to his private chamber to consider the matter. The king’s consort, named Mallika, approached and asked him:

“Why is the king sorrowful and unhappy? Has your humble consort committed some offense against Your Majesty?”

The king replied:

“You have committed no offense against me, but do not ask about this matter. If you hear it, you will be frightened.”

The consort replied:

“I will not be frightened.”

The king said:

“Do not ask. You will be frightened when you hear it.”

The consort said:

“I am the Great King’s closest companion. If an urgent matter has arisen, you should tell me. Then, even if I alone must be killed, the king will be secure and have nothing to fear. I beg the Great King to speak.”

The king then told the consort about the omens he had dreamed of the previous night. He had seen ten events. First, he saw three cauldrons: the two cauldrons on either side were full, while the one in the middle was empty.

The boiling vapor from the two side cauldrons flowed into one another but did not enter the empty cauldron in the middle. Second, he saw a horse whose mouth ate while its anus also ate. Third, he dreamed of a great tree putting forth flowers.

Fourth, he dreamed of a small tree bearing fruit. Fifth, he dreamed of a man holding a rope, with a goat behind him, and the goat’s owner eating the rope. Sixth, he saw a jackal sitting on a golden seat and eating from a golden bowl.

Seventh, he saw an old cow suckling from its calf. Eighth, he dreamed of a herd of black cattle roaring and rushing from the four directions, intending to fight. Just as they were about to converge, they failed to meet, and the cattle could no longer be seen.

Ninth, he dreamed of a great pond whose water was muddy in the center but clear on all four sides. Tenth, he dreamed of a great stream whose surging water was red.

“After dreaming these things, I awoke in great fear, afraid that I would lose the kingdom and that harm would come to me, my wife and children, and the people. I therefore summoned the dukes, ministers, and brahmin religious masters capable of interpreting dreams. One brahmin said, ‘The king’s crown prince, esteemed consort, ministers, and servants must be killed and sacrificed to Heaven.’ For this reason, I am sorrowful.”

The consort said:

“Great King, do not be troubled by these dreams. When a person buys gold, he tests it by burning it in fire and rubbing it against a stone, whereupon its good or inferior quality becomes evident. The Blessed One is now nearby at Jeta Grove Monastery. You can go there and ask the Buddha. When the Buddha has explained them, you should heed his teaching. Why listen to that deranged and foolish brahmin and cause yourself such distress?”

The king immediately became joyful and regained his clarity. He summoned his ministers and attendants and ordered them to prepare the royal carriage quickly. The king mounted a chariot shaded by a high parasol, while innumerable attendants followed on horseback. Leaving the city of Sravasti, they went to Jeta Grove Monastery. Upon arriving, the king continued on foot to the Buddha, bowed his head at the Buddha’s feet, knelt, joined his palms, and addressed him:

“Last night, I dreamed of ten events. May the Blessed One have compassion upon me and explain each of them.”

The Buddha said:

“Excellent, Great King! Your dream omens will be fulfilled in a future age. In later times, people will have no fear of prohibitions. They will frequently engage in sexual misconduct, cling greedily to their spouses and children, indulge insatiably in sensuality, and be jealous, foolish, and shameless. They will abandon chastity, act deceitfully, and throw the nation into disorder.

“The king dreamed of three cauldrons: the two on either side were full, while the central cauldron was empty. Boiling vapor from the two side cauldrons rose and flowed into one another but did not enter the empty cauldron in the middle. This means that, in later times, people will not support their poor relatives or associate closely with their kin, but will instead befriend wealthy strangers and exchange gifts with them. This is the meaning of the king’s first dream.

“The horse whose mouth ate while its anus also ate means that, in later times, the people’s high ministers, officials, envoys, and dukes will receive salaries from the king while also consuming the people’s wealth. Banditry will continue without end, envoys will become criminals, and the people will lose their security and be unable to remain in their native places. This is the meaning of the king’s second dream.

“The great tree putting forth flowers means that, in later times, many people will be driven about, troubled in mind and distressed in thought, constantly living in fear; their hair will turn white when they are only thirty years old. This is the meaning of the king’s third dream.

“The small tree bearing fruit means that, in later times, girls not yet fifteen years of age will marry and return carrying children in their arms, without knowing shame. This is the meaning of the king’s fourth dream.

“The man holding a rope, with a goat behind him and the goat’s owner eating the rope, means that, in later times, a husband will travel to conduct business, enter the army, or wander in various places making friends and associates. Meanwhile, without his knowledge, his wife at home will have illicit relations with another man, sleeping and eating with him at her husband’s expense, indulging her passions without shame. The husband will know of it and likewise imitate his companions in sleeping with others. This is the meaning of the king’s fifth dream.

“The jackal sitting upon a golden seat and eating from a golden bowl means that, in later times, lowly persons will be honored, sit upon golden seats, and eat fine food, while members of noble and distinguished families will become servants. Masters will become slaves, and slaves will become masters. This is the meaning of the king’s sixth dream.

“The old cow suckling from its calf means that, among people in a later age, mothers will act as procuresses for their daughters, bringing men into their rooms while standing guard at the door. They will thereby obtain wealth for their own livelihood, while the fathers will foolishly consent without understanding. This is the meaning of the king’s seventh dream.

“The herd of black cattle rushing in from the four directions, roaring and intending to fight, yet failing to meet and then disappearing, means that, in later times, kings, high ministers, wealthy householders, and ordinary people will have no fear of the law. They will greedily indulge in sensuality and amass wealth. Their wives and children, young and old, will all lack integrity, engaging in sexual misconduct and indulging insatiably in food and drink.

Jealous, foolish, and shameless, they will be neither loyal nor filial. Their flattery and deviousness will harm the nation. They will respect neither those above nor those below.

Rain will not fall at the proper time, the climate will become unbalanced, winds and dust will arise, flying sand will break and topple trees, and insects will devour the grain so that the ears will not ripen. Because rulers and people alike will act in this way, Heaven will bring about such conditions. Clouds will gather from the four directions, and the king and people will rejoice, saying, ‘Clouds cover the four directions; surely it will now rain.’ Yet after a moment, the clouds will disperse by themselves.

These omens will appear so that the people may reform their conduct, uphold goodness, observe the precepts, stand in awe of heaven and earth, refrain from entering evil paths, preserve chastity and fidelity between husband and wife, and maintain kind minds free of anger. This is the meaning of the king’s eighth dream.

“The great pond whose center was muddy while its four sides were clear means that, in later times, the people in the heartland of Jambudvipa, though protected by spirits in the sky, will have unfilial children who do not respect the elderly. They will not believe in the Buddha’s path or honor religious masters well versed in the scriptures. Ministers will covet the gifts bestowed by the king, and children will covet their fathers’ property. They will know neither gratitude nor righteousness and will have no regard for moral principle. Yet in the borderlands, people will be loyal and filial, honor the elderly, delight in believing in the Buddha’s path, support religious masters who understand the scriptures, remember kindnesses, and repay them. This is the meaning of the king’s ninth dream.

“The great stream with surging red water means that, in later times, kings will never be satisfied, no matter how many additional lands they acquire. They will raise armies and wage war against one another. They will build various war chariots, and their troops and cavalry will attack one another. They will kill one another, and blood will flow in red torrents. This is the meaning of the king’s tenth dream. All these are events of a future age.

“In later times, those who devote their minds to the Buddha’s path and serve religious practitioners well versed in the scriptures will all be born in heaven after death. Those who engage in foolish conduct and harm one another will, after death, be born in the three evil destinations, where their sufferings cannot be fully recounted.”

The king knelt with palms joined and listened to the Buddha’s teaching. Joy arose in his heart, he attained concentration and wisdom, and he was no longer afraid. After bowing to the Buddha, the king returned to the palace. He richly rewarded the consort, appointed her chief queen, and provided abundant wealth and treasures for giving to others, causing prosperity and happiness throughout the kingdom. The king confiscated the stipends of the dukes, high ministers, and brahmins and expelled them from the kingdom, no longer placing his trust in them. All the people brought forth the aspiration for unsurpassed, complete, and true enlightenment. The king and the consort bowed to the Buddha and departed.

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

THE END

(THE COMPLETE EKOTTARIKA AGAMA)