增壹阿含經

XXXXIII. CHAPTER ON THE DEVA MAHUYẾT (2)

At that time, the evil Māra Pāpīyān, blazing with anger, immediately said to his great general Siṃha:

– “Quickly assemble the fourfold army and go subdue the śramaṇa. See what power he possesses that he dares contend with me.”

Then I thought: “Even when contending with an ordinary person, one cannot remain silent, much less when contending with a mighty noble of the desire realm. I should engage him in some measure.”

Bhikshus! At that time, I donned the armor of loving-kindness, held the bow of right concentration in My hand, and nocked the arrow of wisdom, awaiting that army. Then the evil Māra, his great general, and an army numbering as many as eighteen koṭis came before Me, their faces all different—apes, monkeys, and lions.

Among the rākṣasa troops, some had a thousand heads on one body; some had one head shared by several dozen bodies; some had two shoulders and three necks, with a mouth in the middle of the chest; some had one hand, two hands, or four hands; some carried their heads in both hands and held dead snakes in their mouths; some had flames rising from their heads and breathed fire from their mouths; some stretched their mouths open with both hands, seeking to devour whatever was before them; some advanced with their bellies ripped open, holding knives and swords or bearing spears and lances; some held pestles and mortars; some carried sacks, bore stones, or shouldered great trees; some had their feet above and their heads below; some rode elephants, lions, jackals, or venomous creatures;

some came on foot, while others flew through the air.

The evil Māra brought all these kinds of troops and surrounded the tree of enlightenment. Māra Pāpīyān stood to My left and said to Me:

– “Śramaṇa, rise quickly.”

Bhikshus! At that time, I remained silent and did not answer. After he had spoken thus three times, Māra said to Me:

– “Śramaṇa, are you afraid of me?”

I replied:

– “I have now collected My mind and feel not the slightest fear.”

Māra Pāpīyān said:

– “Śramaṇa! Do you see my fourfold army? You are alone, without weapons, clubs, or arms; your head is shaven, your body exposed, and you wear only three robes, yet you still say, ‘I am not afraid.’”

I then turned toward Pāpīyān and spoke this verse:

The armor of kindness, the bow of right concentration,

In My hand I hold the arrow of wisdom;

Meritorious deeds are My army—

Now they shall vanquish your host.

Māra Pāpīyān again said to Me:

– “I have many beneficial things for you, Śramaṇa. If you do not heed my words, I shall burn you to ashes and destroy your body. Moreover, Śramaṇa, your features are handsome, you are young and flourishing, and you come from the Śākya lineage of wheel-turning kings. Quickly leave this place and cultivate the five sensual pleasures. I shall bring them to you and cause you to become a holy wheel-turning king.”

I answered Pāpīyān:

– “All the things of which you speak are impermanent, changing, and unable to endure. They too must be abandoned and are not what I delight in.”

Māra again said to Me:

– “Śramaṇa! What do you seek today? What is your aspiration?”

I replied:

– “What I aspire to is the fearless, secure, peaceful, and tranquil city of nirvana, and to guide beings who drift in birth and death and sink in suffering onto the right path.”

– “If you, Śramaṇa, do not quickly rise from your seat, I shall seize you by the feet and cast you into the sea.”

I answered Pāpīyān:

– “I have examined the realms of devas and humans. Neither Māra nor a heavenly māra, neither human nor nonhuman, nor even your threefold army can cause so much as one hair on My body to move.”

Māra said:

– “Śramaṇa! Do you wish to battle me today?”

I replied:

– “I wish to engage you in battle.”

Māra asked:

– “What do you abhor?”

I replied:

– “The forms of conceit: overweening conceit, self-conceit, wrong conceit, and conceit within conceit.”

Māra said to Me:

– “By what principle will you destroy these forms of conceit?”

I replied:

– “Pāpīyān, know this! There are the samādhi of loving-kindness, the samādhi of compassion, the samādhi of sympathetic joy, the samādhi of equanimity, the samādhi of emptiness, the samādhi of wishlessness, and the samādhi of signlessness. Through the samādhi of loving-kindness one attains the samādhi of compassion; through the samādhi of compassion one attains the samādhi of sympathetic joy; through the samādhi of sympathetic joy one attains the samādhi of equanimity; through the samādhi of emptiness one attains the samādhi of wishlessness; and through the samādhi of wishlessness one attains the samādhi of signlessness. By the power of these samādhis I shall battle you. When formations are exhausted, suffering is necessarily exhausted; when suffering is exhausted, the fetters are necessarily exhausted; when the fetters are exhausted, nirvana is necessarily attained.”

Māra said:

– “Śramaṇa! Can one Dharma be used to destroy another dharma?”

I replied:

– “One Dharma can be used to destroy another dharma.”

Māra asked Me:

– “How can one Dharma be used to destroy another dharma?”

I then said:

– “Right view destroys wrong view, and wrong view destroys right view. Right intention destroys wrong intention, and wrong intention destroys right intention. Right speech destroys wrong speech, and wrong speech destroys right speech. Right action destroys wrong action, and wrong action destroys right action. Right livelihood destroys wrong livelihood, and wrong livelihood destroys right livelihood. Right effort destroys wrong effort, and wrong effort destroys right effort. Right mindfulness destroys wrong mindfulness, and wrong mindfulness destroys right mindfulness. Right concentration destroys wrong concentration, and wrong concentration destroys right concentration.”

Māra said:

– “Śramaṇa! Although you speak such words today, it will be difficult for you to prevail in this place. Rise quickly, lest I seize you by the feet and cast you into the sea.”

I again said to Pāpīyān:

– “You performed merit on only one occasion and have now become the Māra king of the desire realm. In the past, I performed merits beyond reckoning. What you say today is truly difficult to accomplish.”

Pāpīyān replied:

– “Only you attest to the merit you have performed. You claim to have created immeasurable merit, but who can bear witness for you?”

– Bhikshus! At that time, I extended My right hand, pointed to the earth, and said to Pāpīyān: “The earth deity bears witness to the merits I have performed.”

As I spoke these words, the earth deity sprang forth from the ground, placed her palms together, and said:

– “Blessed One! I bear witness.”

When the earth deity had spoken, Pāpīyān became sorrowful and distressed and immediately withdrew and disappeared.

Bhikshus! By this means you should know that even the Dharma must be relinquished, how much more what is contrary to the Dharma. Long ago, I taught you the Discourse on the Simile of the Single Awakening, yet you did not record its words, much less explain its meaning. Why is that? This Dharma is profound and wondrous. Śrāvakas and pratyekabuddhas who cultivate this Dharma attain great merit, obtain the deathless nectar, and reach the unconditioned.

What is called the Simile of Relying on a Raft? It means relying upon conceit to extinguish conceit. Once conceit has been completely extinguished, no disturbing thoughts or perceptions remain. It is like a fox hide that has been thoroughly tanned: when rolled in the hand, it makes no rustling sound and has no stiff places. So too, when a bhikshu has ended conceit, there is neither increase nor decrease. Therefore, I tell you: “Even if you are seized and imprisoned by bandits, do not give rise to an evil mind. Extend loving-kindness everywhere. Like that exceedingly soft hide, you will thereby attain the enduring unconditioned state.”

Thus, bhikshus, you should give rise to such a thought.

When this Dharma was taught, the defilements of three thousand devas were entirely cleansed as they sat there, and they attained the pure Dharma-eye. Another sixty bhikshus exhausted the outflows, liberated their minds, and attained the pure Dharma-eye.

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

6. Thus have I heard:

At one time, the Buddha was in the land of Magadha, on the bank of the Ganges River, together with an assembly of five hundred great bhikshus.

The Blessed One then addressed the bhikshus:

– Suppose a foolish, unintelligent cowherd of Magadha wished to drive his cattle from this bank of the Ganges to the opposite bank. Without examining this bank or the other bank, or determining where the water was shallow or deep, he would immediately drive the cattle into the river. First, he would send across the weak and emaciated cattle and the young calves. In midstream they would become utterly exhausted and would be unable to reach the opposite shore. Next, he would send across the cattle of middling strength, neither fat nor thin. They too would fail to reach the shore and would suffer in midstream. Then he would send across the strongest cattle, which would likewise encounter distress in midstream.

The bhikshus in My assembly may likewise be this way. Their minds are dull and lack the brightness of wisdom. They cannot distinguish the path through birth and death or discern Māra’s snares and vessels. They wish to cross the stream of birth and death, yet do not cultivate the Dharma of the precepts, and thus Pāpīyān gains an advantage over them. Seeking nirvana by a wrong path and hoping to attain cessation, they ultimately obtain no result. They create evil karma themselves and cause others to sink into wrongdoing as well.

Suppose, however, that a wise and highly intelligent cowherd of Magadha wished to drive his cattle from this bank to the other bank. He would first examine where the water was shallow and where it was deep. He would send the strongest cattle across first, and they would reach the opposite bank. Next, he would send across the cattle of middling strength, neither fat nor thin, and they too would reach the other bank. Then he would send across the weakest cattle, and they too would cross, no differently from those before them. The calves would follow behind and arrive safely at the bank.

Bhikshus, the Tathagata is likewise so. He skillfully examines this life and the next, the ocean of birth and death, and Māra’s path. He crosses the peril of birth and death by means of the Noble Eightfold Path and employs that path to carry across those who have not yet crossed.

It is like the lead bull: when one travels upon the correct path, all the others follow. My disciples are likewise so. Having completely ended the outflows and become free from outflows, liberated in mind and liberated through wisdom, they personally realize this in the present Dharma and wander freely. They cross beyond Māra’s domain and reach the unconditioned.

It is like the strong cattle that swim across the Ganges and reach the opposite bank. My śrāvakas are likewise so. Having severed the five lower fetters, they become non-returners. They enter nirvana in this very life, never returning to this realm, and cross beyond Māra’s domain to reach the unconditioned.

It is like the cattle of middling strength, neither fat nor thin, that cross the Ganges without difficulty. My disciples are likewise so. Having severed the three fetters and weakened lust, anger, and delusion, they become once-returners. They return to this realm only once, completely end the bounds of suffering, leave behind Māra’s domain, and reach the unconditioned.

It is like the weak cattle that guide the calves across the Ganges. My disciples are likewise so. Having severed the three fetters, they become stream-enterers and reach the place of deliverance, crossing beyond Māra’s domain and the peril of birth and death.

It is like calves that follow their mothers and cross the river. My disciples are likewise so. Upholding faith and following the true Dharma, they cut through Māra’s bonds and reach the unconditioned.

The Blessed One then spoke these verses:

What is reached by Māra the king

Does not transcend the bounds of birth and death.

The Tathagata has reached the ultimate,

Manifesting wisdom’s light in the world.

What the Buddha has awakened to

Brahmins do not clearly understand;

They remain caught upon the shore of birth and death,

While He carries across those not yet delivered.

These five kinds of persons today

Are beyond all reckoning.

Those who wish to cross the peril of birth and death

Must rely entirely upon the Buddha’s spiritual power.

Therefore, bhikshus, you should single-mindedly concentrate your minds, refrain from heedless conduct, and seek the means to perfect the Noble Eightfold Path. Once you rely upon the Noble Path, you can cross the ocean of birth and death yourselves. Why is that? The foolish cowherd represents the heterodox brahmins, who sink themselves in the stream of birth and death and cause others to sink into wrongdoing as well.

The Ganges River represents the ocean of birth and death. The wise cowherd represents the Tathagata, who crosses the peril of birth and death by means of the Eightfold Path. Therefore, bhikshus, you should seek the means to perfect the Noble Eightfold Path. Thus, bhikshus, you should train yourselves!

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

7. Thus have I heard:

At one time, the Buddha was in the city of Rājagṛha, in Jīvaka’s Mango Grove, together with an assembly of one thousand two hundred and fifty disciples. They were all arhats whose outflows had ended and whose six faculties were clear and penetrating, with the sole exception of the bhikshu Ānanda.

At that time, on the full-moon day of the seventh month, when the rains retreat was completed, the bright moon appeared at midnight. King Ajātaśatru said to Queen Moonlight:

– “Today is the fifteenth day, and the full moon is exceedingly clear and bright. What should we do?”

The queen replied:

– “Today, the full-moon day, is the day for reciting the precepts. We should arrange songs and instrumental music and entertain ourselves with the five sensual pleasures.”

When the king heard these words, he was displeased. He then asked Crown Prince Udaya:

– “The moon is bright tonight. What should we do?”

Crown Prince Udaya replied:

– “Tonight is indeed clear and bright. We should assemble the fourfold army and march out to punish any foreign kingdom that has not submitted.”

When King Ajātaśatru heard this, he was again displeased. He then asked Prince Abhaya:

– “On a night as clear and bright as this, what should we do?”

Prince Abhaya replied:

– “There is now the brahmin Pūraṇa Kāśyapa, who thoroughly understands calculations and is also versed in astronomy and geography. Everyone honors and reveres him. You may go and ask him about your uncertainty. That brahmin will explain the most subtle principles to Father without obstruction.”

When the king heard this, he was again displeased. He then asked his minister Sunīma:

– “On a night as clear and bright as this, what should we do?”

Sunīma replied to the king:

– “On a night as clear and bright as this, the teacher Ajita is also nearby. He possesses broad knowledge. I respectfully ask Your Majesty to go and question him about your uncertainty.”

When the king heard this, he was again displeased. He then asked the brahmin Vāsa:

– “On a night as clear and bright as this, what should we do?”

The brahmin Vāsa replied:

– “On this radiant full-moon night, the teacher Gośāla is nearby. I respectfully ask Your Majesty to go and question him about this matter.”

When the king heard this, it again did not accord with his wishes. He then asked the brahmin Mādṛk:

– “The moon is exceedingly bright tonight. What should we do?”

The brahmin replied:

– “Your Majesty should know that the teacher Pakudha Kātyāyana is nearby. I respectfully ask Your Majesty to go and seek his opinion.”

When the king heard this, it again did not accord with his wishes. He then asked the great general Śakma:

– “The moon is bright tonight. What should we do?”

Śakma replied:

– “The teacher Sañjaya Belaṭṭhiputta is nearby. He thoroughly understands the sciences of calculation. You may go there and ask his opinion.”

When the king heard this, it again did not accord with his wishes. He then asked his minister Supreme Victory:

– “Tonight, the full-moon night, is exceedingly clear and bright. What should we do?”

Supreme Victory replied:

– “There is now the teacher Nigaṇṭha Nātaputta, who has read many scriptures and is foremost among teachers. I respectfully ask Your Majesty to go and question him about this matter.”

When the king heard this, it again did not accord with his wishes. He then thought: “These people are all foolish and cannot distinguish truth from falsehood. They possess no skillful means.”

At that time, Prince Jīvaka was standing in attendance to the king’s left. The king turned, looked at Jīvaka, and asked:

– “On a night as clear and bright as this, what should we do?”

Jīvaka stepped forward, knelt, and said to the king:

– “Today the Tathagata is nearby, residing in my garden together with one thousand two hundred and fifty disciples. I respectfully ask Your Majesty to go and question Him about this matter. The Tathagata is wise and understands all things without obstruction. He knows and thoroughly comprehends the affairs of the three periods of time. He will explain this matter to Your Majesty, and Your Majesty’s doubts will become clear and be understood.”

When King Ajātaśatru heard Jīvaka’s words, he rejoiced greatly and a wholesome mind arose in him. He praised Jīvaka, saying:

– “Excellent, excellent! Prince, your words are most pleasing. Why is that? My body and mind are now burning intensely because I killed my father, the king, without cause. For a long time, I have often wondered: ‘Who can understand my thoughts?’ What you have just said accords precisely with my wishes. How extraordinary! How wondrous! Upon hearing the Tathagata’s name, I suddenly attained a great awakening.”

The king then turned toward Jīvaka and spoke these verses:

Tonight is exceedingly clear and bright,

Yet my mind has found no awakening.

Each of you has spoken,

But whom should I approach to seek the truth?

Pūraṇa and Ajita,

And the brahmin disciple of Nigaṇṭha—

Those teachers cannot be relied upon;

They are unable to deliver me.

Tonight is exceedingly clear and bright,

The full moon entirely without blemish.

Now I ask Jīvaka:

Whom should I approach to seek the truth?

Jīvaka then answered the king in verse:

His gentle voice is heard,

Pervading all of Magadha.

Please go to the Buddha at the proper time,

To the place forever free from fear.

The king again spoke in verse:

My former deed

Brought no benefit to the Buddha:

I killed His disciple,

The one named Bimbisāra.

I am now deeply ashamed

And dare not meet the Blessed One.

Why do you now tell me

To go and meet Him?

Jīvaka again answered the king in verse:

The Buddhas make no distinction between this and that;

They have eliminated all fetters.

Their impartial minds are free from duality—

This is the meaning of the Buddha-Dharma.

If sandalwood paste were used

To anoint His right hand,

While a knife were taken to sever His left,

His mind would neither increase nor diminish.

As He loves His son Rāhula,

Without a moment of divided feeling,

So is His mind toward Devadatta;

There is no difference between enemy and friend.

I respectfully ask Your Majesty to go

And meet the Tathagata.

He will sever the source of your doubts,

Without any obstruction.

King Ajātaśatru then said to Prince Jīvaka:

– “Quickly adorn five hundred male elephants and five hundred female elephants, and light five hundred lamps.”

Jīvaka replied:

– “Yes, Your Majesty.”

Prince Jīvaka immediately adorned the one thousand elephants and lit the five hundred lamps. He then went to the king and reported:

– “The royal conveyance is ready. May Your Majesty know that the time has come.”

King Ajātaśatru then proceeded with his ministers to the Mango Grove. Along the road, the king was suddenly seized by fear, and the hairs on his body stood on end. He turned to Jīvaka and said:

– “You are not deceiving me, are you? You are not leading me into the presence of an enemy, are you?”

Jīvaka replied:

– “There is truly no such thing. I respectfully ask Your Majesty to proceed a little farther. The Tathagata is not far from here.”

The king remained fearful and again said to Jīvaka:

– “Surely I am not being deceived? I have heard that the Tathagata has one thousand two hundred and fifty disciples with Him, yet now I hear no sound at all.”

Jīvaka replied:

– “The Buddha’s disciples constantly enter concentration and have no distracted thoughts. May Your Majesty proceed a little farther.”

King Ajātaśatru then descended from his carriage and entered the gate on foot. Reaching the front of the lecture hall, he stood silently and observed the noble assembly. Then he turned and asked Jīvaka:

– “Where is the Tathagata now?”

At that time, the entire noble assembly had entered the Flower-Light Samādhi, illuminating every part of the lecture hall without exception. Jīvaka raised his right hand, pointed toward the Buddha, and said:

– “This is the Tathagata, seated in the very center like the sun emerging from the clouds.”

King Ajātaśatru said to Jīvaka:

– “How wondrous! How extraordinary! The minds of this noble assembly are so concentrated. Through what cause and condition does this light appear?”

Jīvaka replied:

– “The light is emitted through the power of samādhi.”

The king then said:

– “As I now observe this noble assembly, it is exceedingly peaceful. May my crown prince Udaya also attain such peacefulness and the unconditioned.”

King Ajātaśatru placed his palms together and announced himself, saying:

– “I respectfully ask the Blessed One to permit me to approach.”

The Buddha said:

– “Come here, Great King.”

Hearing the Tathagata’s voice, the king was filled with joy. Upon seeing the king, the Buddha addressed him by his royal title. King Ajātaśatru immediately approached the Buddha, prostrated with his five limbs touching the ground, extended both hands to touch the Buddha’s feet, and said:

– “I respectfully ask the Blessed One, in His loving compassion, to accept my repentance. My father, the king, was innocent, yet I had him killed. Please accept my remorse. I shall never do so again, but will correct my former transgression and reform my mind henceforth.”

The Buddha said:

– “Now is indeed the proper time, the time to repent and reform. Do not let the opportunity pass. When a person in the world has committed a transgression and reforms himself, he is called a superior person. My Dharma is exceedingly vast and admits repentance at the proper time.”

The king then bowed at the Buddha’s feet and withdrew to sit to one side. He said to the Buddha:

– “I have a matter I wish to ask about, but only if the Blessed One permits me to ask.”

The Buddha said:

– “If you have a doubt, ask at the proper time.”

The king said to the Buddha:

– “If one creates merit in this life, does one receive its result in this very life?”

The Buddha said to the king:

– “Great King, have you ever asked anyone this question before?”

The king said to the Buddha:

– “Formerly, I asked this question of others. I once asked the teacher Pūraṇa Kāśyapa: ‘What do you think, Teacher Pūraṇa Kāśyapa? If one performs merit in this life, does one receive its result in this very life?’ Pūraṇa Kāśyapa replied: ‘There is no merit and no giving. There are no good or evil results in this life or the next. In this world there are no persons who attain the fruit of arhatship.’ When I asked about receiving karmic results, he answered by denying them. It was as though someone asked about a melon and was answered with a plum; this teacher Kāśyapa was likewise. I then thought: ‘This brahmin teacher cannot understand the question posed by a noble of royal lineage. He is trying to answer by explaining a different matter.’ Blessed One, I wanted to cut off his head, but instead I rejected his words and departed.

“I then went to the brahmin Ajita and asked him this question. Ajita replied: ‘Even if one kills beings on the left bank of a river and creates immeasurable wrongdoing, there is neither wrongdoing nor evil result.’ Blessed One! I again thought: ‘I asked about receiving results in the present life, but this man answers me with a matter of killing. It is again like answering with a plum when asked about a pear.’ I then departed.

“I then went to the brahmin Gośāla and asked him this question. He replied: ‘Even if one performs merits beyond reckoning on the right bank of a river, there is no good result therein.’ I again thought: ‘What I have asked has ultimately not been answered according to its principle.’ I departed once more.

“I then went to the brahmin Pakudha Kātyāyana and asked him this question. He replied: ‘There is only one person who appears in the world, one person who undergoes birth and death, and one person who comes and goes, experiencing suffering and pleasure.’ I again thought: ‘I ask about results in the present life, but he answers with a matter of birth and death.’ I again departed.

“I went to the brahmin teacher Sañjaya Belaṭṭhiputta and asked him this question. He replied: ‘The past has ceased and will not arise again. The future has not yet arrived and therefore does not exist. The present does not remain; if it remained, it would immediately change.’ I again thought: ‘I ask about results in the present life, but he answers with a matter concerning the three periods of time. This is not the correct principle.’ I then departed.

“I went to the brahmin Nigaṇṭha Nātaputta and asked him: ‘What do you think, Nigaṇṭha Nātaputta? If one performs merit in this life, does one obtain its result in the present life?’ He replied: ‘There are no causes and conditions by which beings are bound, nor are there causes or conditions by which beings are purified.’ I then thought: ‘These brahmins are foolish and cannot distinguish truth from falsehood. Like blind people without eyes, they cannot answer the question I have asked and are treating the lineage of a wheel-turning king as a plaything.’ I then departed.

“Blessed One! I now ask about this principle: If one creates merit in this life, does one receive its result in the present life? I respectfully ask the Blessed One to explain this principle fully.”

The Buddha then said:

– “Great King! I shall now ask you a question. Answer according to what pleases you. Do you bestow documents, fine wine, houses, and official positions upon servants and attendants as rewards?”

The king said to the Buddha:

– “Yes.”

The Buddha said:

– “If those servants perform arduous work over a long period, do you reward them further?”

The king said to the Buddha:

– “According to their service, I grant them articles for their use and do not allow resentment to arise.”

The Buddha said to the king:

– “By this means, you should know that those who perform merit in this life receive its result in the present. What do you think, Great King? When such a person attains a high position and carefully attends to the people with proper courtesy, do you grant him rewards?”

The king replied:

– “Yes, Blessed One. I allow him to share delicious food with me and do not permit him to become resentful.”

The Buddha said to the king:

– “By this means, you should know that although he was formerly of very low birth, he gradually rendered much service and came to share the king’s pleasures. From this, it follows that one who performs merit in this life receives its result in the present life.”

The Buddha said to the king:

– “Suppose this meritorious servant came before the king after many years and said: ‘Your Majesty clearly knows the service your subject has rendered.’ If he wished to make a request of Your Majesty and fulfill his aspiration, would Your Majesty permit it?”

The king said to the Buddha:

– “I would not oppose his wish, whatever it might be.”

The Buddha said:

– “Suppose this meritorious servant wished to take leave of Your Majesty, shave his hair and beard, don the three Dharma robes, renounce household life to study the path, and cultivate purity. Would the king permit it?”

The king said to the Buddha:

– “Yes, I would permit it.”

The Buddha said to the king:

– “If the king saw that man with his hair and beard shaved, having renounced household life to study the path at My side, what would the king do?”

The king said to the Buddha:

– “I would support him, make offerings to him, and pay homage at the appropriate times.”

The Buddha said:

– “By this means, you should know that one who performs merit in this life receives its result in the present. Suppose this meritorious person perfectly upheld the precepts without transgressing them. What would the king do?”

The king said to the Buddha:

– “Throughout his life, I would provide him with robes, blankets, food and drink, beds, seats, and medicines for illness, allowing him to lack nothing.”

The Buddha said to the king:

– “By this means, you should know that one who performs merit with this present body receives its result in the present. Suppose that after becoming a śramaṇa, this person exhausted all outflows and attained liberation of mind and liberation through wisdom free from outflows. Suppose he personally realized the path and wandered freely, knowing as it truly is: ‘Birth and death are ended, the holy life has been established, what had to be done has been done, and there will be no further existence.’ What would the king do?”

The king said to the Buddha:

– “Throughout his life, I would respectfully serve him and make offerings of robes, blankets, food and drink, beds, seats, and medicines for illness, allowing him to lack nothing.”

The Buddha said:

– “By this means, you should know that one who performs merit in this life receives its result in the present. Suppose that when this person’s lifespan ended, he attained cessation in the realm of nirvana without remainder. What would the king do?”

The king said to the Buddha:

– “I would erect a great stupa at a crossroads, make offerings of incense and flowers, hang banners, streamers, and jeweled canopies, and respectfully serve and venerate it. Why is that? That person would possess a divine body, not a human body.”

The Buddha said to the king:

– “By this means, you should know that one who performs merit in this life receives its result in the present.”

The king said to the Buddha:

– “Through these analogies, I now clearly understand. Today the Blessed One has explained this principle once again. From this day forward, I shall faithfully accept it. I respectfully ask the Blessed One to accept me as a disciple. I take refuge in the Buddha, the Dharma, and the Bhikshu Sangha. I again repent that, like a fool, I had my innocent father, the king, killed. I now take refuge with my very life. I respectfully ask the Blessed One to remove this transgression and expound the wondrous Dharma, so that I may long dwell in peace and security. I know that through the karmic result of the wrongdoing I have committed, I possess no roots of goodness.”

The Buddha said to the king:

– “There are two kinds of people in the world who are free of guilt and, when their lives end, are born in heaven as swiftly as the bending and extending of an arm. What are the two? The first is one who, having not previously established roots of goodness, cultivates virtue. The second is one who, having committed wrongdoing, repents and reforms what he has done. These are the two kinds of people who, after death, are born in heaven without obstruction.”

The Blessed One then spoke this verse:

One who has committed extremely evil deeds,

Through repentance causes them to become light;

Constantly repenting without weariness,

He uproots the very root of wrongdoing.

Therefore, Great King, you should govern the people according to the Dharma and not rule them contrary to the Dharma. When your body breaks up and your life ends, you will be born in a good realm. After your death, your renown will spread everywhere throughout the four directions. People of later generations will praise you, saying: “Formerly there was a king who governed by the true Dharma without crookedness.” Everyone will transmit and proclaim praise of the place where that king was born. The king’s lifespan will increase, and he will not die prematurely. Therefore, Great King, you should give rise to a joyful mind directed toward the precious Buddha, Dharma, and noble Sangha. Thus, Great King, you should train yourself!

King Ajātaśatru then rose from his seat, bowed his head at the Buddha’s feet, took his leave, and departed. When the king had not gone far, the Buddha said to the bhikshus:

– “Had King Ajātaśatru not killed his father, the king, he would have realized the first fruit of śramaṇahood and entered the ranks of the four pairs and eight kinds of noble persons. He would also have attained the Noble Eightfold Path, cast off the eight cravings, and crossed beyond the eight difficulties. Even so, today he has obtained great benefit and acquired rootless faith. Therefore, bhikshus, one who has committed wrongdoing should seek the means to perfect rootless faith. Among My lay disciples, Ajātaśatru is foremost among those who have attained rootless faith.”

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

8. Thus have I heard:

At one time, the Buddha was in Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s Park.

The Blessed One then addressed the bhikshus:

– There are eight worldly conditions according to which beings revolve. What are the eight? The first is gain, the second is loss, the third is disgrace, the fourth is honor, the fifth is praise, the sixth is blame, the seventh is suffering, and the eighth is pleasure.

Thus, bhikshus, these eight conditions revolve with the world. Bhikshus, you should seek the means to eliminate these eight conditions. Thus, bhikshus, you should train yourselves!

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

9. Thus have I heard:

At one time, the Buddha was in the land of Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s Park.

The Blessed One then addressed the bhikshus:

– The Tathagata appears in the world and attains Buddhahood within this world, yet He neither clings to nor is attached to the eight worldly conditions, but instead subdues them. It is like a lotus flower born from the mud, exceedingly beautiful and pure, unstained by turbid water. It is cherished and revered by the devas, and their minds delight upon seeing it. The Tathagata is likewise so: born from a womb and nurtured therein, He develops the body of a Buddha. It is also like a precious vaidūrya jewel of pure water, undefiled by dust. The Tathagata is likewise so: although born in the world, He is not defiled by or attached to the eight worldly conditions.

Therefore, bhikshus, you should diligently advance in the cultivation of the eight dharmas. Thus, bhikshus, you should train yourselves.

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

10. Thus have I heard:

At one time, the Buddha was in the land of Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s Park.

The Blessed One then addressed the bhikshus:

– There are eight kinds of persons who move through birth and death yet do not abide in birth and death. What are the eight? One progressing toward stream-entry, one who has attained stream-entry, one progressing toward once-returning, one who has attained once-returning, one progressing toward non-returning, one who has attained non-returning, one progressing toward arhatship, and one who has attained arhatship.

Bhikshus! These are the eight kinds of persons who move through birth and death yet do not abide in birth and death.

Therefore, bhikshus, you should seek the means to cross beyond the peril of birth and death and should not abide in birth and death. Thus, bhikshus, you should train yourselves!

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

Horse-Blood, fasting, Nanda,

Devadatta, the raft,

The cowherd, rootless faith,

Worldly dharmas, the eight virtuous persons.