增壹阿含經

XXXXIV. CHAPTER ON THE NINE ABODES OF SENTIENT BEINGS

1. Thus have I heard:

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

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

“There are nine abodes of sentient beings, places in which sentient beings dwell. What are the nine? There are sentient beings with diverse bodies and diverse perceptions. These are beings in the heavenly and human realms.

“There are sentient beings with diverse bodies but a single perception. These are the beings in the Brahmakayika heaven who first appear there.

“There are sentient beings with a single body but diverse perceptions. These are the beings in the Abhasvara heaven.

“There are sentient beings with a single body and a single perception. These are the beings in the Shubhakritsna heaven.

“There are sentient beings in the sphere of infinite space. These are the beings in the Sphere of Infinite Space.

“There are sentient beings in the sphere of infinite consciousness. These are the beings in the Sphere of Infinite Consciousness.

“There are sentient beings in the sphere of nothingness. These are the beings in the Sphere of Nothingness.

“There are sentient beings who have perception and do not have perception. These are the beings in the Sphere of Neither Perception nor Non-perception.

“These places of birth have nine names. Bhiksus, these are the nine abodes of sentient beings, in which the various kinds of sentient beings have dwelt and will dwell. Therefore, bhiksus, you should seek skillful means to free yourselves from these nine places. Thus, bhiksus, you should train yourselves!”

At that time, having heard the Buddha’s teaching, the bhiksus joyfully accepted and practiced it.

2. Thus have I heard:

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

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

“I shall speak about the nine virtues involved in the aspiration to give. Consider them well, and I shall explain their meaning.”

The bhiksus then respectfully received the Buddha’s instruction. The Buddha said to the bhiksus:

“What are the nine virtues involved in the aspiration to give? Bhiksus, you should know that the donor who makes an offering fulfills three qualities, the gift fulfills three qualities, and the recipient of the gift also fulfills three qualities.

“What are the three qualities fulfilled by the donor? Here, the donor is endowed with faith, is steadfast in his vow, and does not kill living beings. These are called the three qualities fulfilled by the donor.

“What are the three qualities fulfilled by the gift? Here, the gift is endowed with color, fragrance, and flavor. These are the three qualities fulfilled by the gift.

“What are the three qualities fulfilled by the recipient? Here, the recipient is endowed with moral discipline, wisdom, and right concentration. These are the three qualities fulfilled by the recipient.

“Thus, giving that fulfills these nine qualities brings great fruit and leads to the deathless and complete cessation. Any donor who wishes to seek such merit should seek the means to fulfill these nine qualities. Thus, bhiksus, you should train yourselves!”

At that time, having heard the Buddha’s teaching, the bhiksus joyfully accepted and practiced it.

3. Thus have I heard:

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

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

“There is what is called the fulfillment of nine qualities. What are the nine? They are brazen countenance, refusal to humble oneself, greed, stinginess, a mind unwilling to relinquish, forgetfulness, indolence in reflection, concealment of sexual misconduct, and ingratitude. These are the nine qualities. Bhiksus, this is called the fulfillment of these nine qualities.

“An evil bhiksu also fulfills nine qualities. What are the nine? Here, an evil bhiksu has a brazen countenance, refuses to humble himself, is greedy and stingy, is forgetful and indolent in reflection, conceals sexual misconduct, is ungrateful, and has a mind unwilling to relinquish. These are the nine qualities.

“What is meant by an evil bhiksu having a brazen countenance? Here, an evil bhiksu seeks what ought not to be sought, contrary to the conduct of a shramana. Such a bhiksu is said to have a brazen countenance.

“What is meant by an evil bhiksu submitting to humiliation? Here, among virtuous and good bhiksus, an evil bhiksu praises himself and disparages others. Such a bhiksu is said to submit to humiliation.

“What is meant by a bhiksu giving rise to greed? Here, whenever an evil bhiksu sees the possessions of others, he gives rise to greed. This is called greed.

“What is meant by a bhiksu being stingy? Here, when an evil bhiksu obtains robes and bowls, he does not allow others to share their use, but always hides them away for himself. This is called stinginess.

“What is meant by a bhiksu being forgetful? Here, an evil bhiksu frequently lets wondrous and wholesome teachings slip from his memory. Nor does he reflect upon skillful means of cultivation, but instead discusses affairs of state, armies, and warfare. This is called an evil bhiksu’s fulfillment of forgetfulness.

“What is meant by an evil bhiksu being indolent in reflection? Here, an evil bhiksu does not reflect upon the Dharma that ought to be contemplated. Such an evil bhiksu is said to reflect little.

“What is meant by an evil bhiksu concealing sexual misconduct? Here, when an evil bhiksu commits sexual misconduct, he conceals it and does not tell others, saying, ‘I have now committed sexual misconduct; do not let anyone know.’ This is called an evil bhiksu’s concealment of sexual misconduct.

“What is meant by an evil bhiksu being ungrateful? Here, an evil bhiksu has no reverence and does not attend upon his teacher or those worthy of honor. Such an evil bhiksu is called ungrateful.

“If an evil bhiksu fulfills these nine qualities, retains them, and does not relinquish them, he will never attain the fruit of the path. Therefore, bhiksus, you should remember to abandon these evil qualities. Thus, bhiksus, you should train yourselves!”

At that time, having heard the Buddha’s teaching, the bhiksus joyfully accepted and practiced it.

4. Thus have I heard:

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

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

“The peacock fulfills nine qualities. What are the nine? Here, the peacock has a handsome form, a melodious cry, and a measured gait; it acts at the proper time, consumes food and drink in moderation, is ever mindful of contentment, keeps its mindfulness undistracted, sleeps little, has few desires, and knows how to repay kindness. Bhiksus, the peacock fulfills these nine qualities.

“A wise bhiksu also fulfills nine qualities. What are the nine? Here, a virtuous bhiksu has a handsome bearing, a melodious voice, and a measured gait; he acts at the proper time, consumes food and drink in moderation, is ever mindful of contentment, keeps his mindfulness undistracted, sleeps little, has few desires, and knows how to repay kindness.

“What is meant by a virtuous bhiksu having a handsome bearing? It means that in all his deportment—coming and going, walking and standing—he never loses his dignity. Thus is a virtuous bhiksu handsome in bearing.

“What is meant by a bhiksu having a melodious voice? Here, a bhiksu distinguishes meanings and principles and never explains them incorrectly. Thus is a bhiksu melodious in voice.

“What is meant by a bhiksu having a measured gait? Here, a bhiksu knows the proper time to act and does not depart from the correct order. He knows when he can recite and then recites, when he can practice and then practices, when he can remain silent and then remains silent, and when he can rise and then rises. Thus does a bhiksu understand the proper times and seasons.

“What is meant by a bhiksu acting at the proper time? Here, a bhiksu goes when he should go, stops when he should stop, and listens to the Dharma at the proper time. Thus does a bhiksu act at the proper time.

“What is meant by a bhiksu consuming food and drink in moderation? Here, when a bhiksu receives surplus food, he shares it with others and does not covetously withhold it. Thus does a bhiksu consume food and drink in moderation.

“What is meant by a bhiksu sleeping little? Here, during the first watch of the night, a bhiksu practices wakefulness and cultivates the thirty-seven factors of the path without neglecting them. He regularly practices walking meditation and lies down with clear awareness to purify his mind. During the middle watch of the night, he reflects upon the profound Dharma. During the last watch of the night, he lies on his right side, with his legs extended and placed one upon the other, contemplating and perceiving light; then he rises and practices walking meditation to purify his mind. Thus does a bhiksu sleep little.

“What is meant by a bhiksu having few desires and knowing how to repay kindness? Here, a bhiksu attends upon and serves the Three Jewels, and reverently obeys his teachers and elders. Thus does a bhiksu have few desires and know how to repay kindness.

“In this way, a virtuous bhiksu fulfills nine qualities. You should now remember and practice these nine qualities. Thus, bhiksus, you should train yourselves!”

At that time, having heard the Buddha’s teaching, the bhiksus joyfully accepted and practiced it.

5. Thus have I heard:

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

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

“A woman fulfills nine qualities by which she binds a man. What are the nine? They are singing, dancing, playing music, chanting, laughing, weeping, constantly seeking suitable means, employing her own beauty and appearance, and using beguiling arts to enchant him. In all these many matters, she seeks only to bind a man tightly; nothing a hundred or a thousand times greater can compare with them.

“As I now observe such matters, this is how a woman delights in binding a man tightly and not allowing him to escape. In this way, a man is bound in prison.

“Therefore, bhiksus, you should be mindful of eliminating these nine qualities. Thus, bhiksus, you should train yourselves!”

At that time, having heard the Buddha’s teaching, the bhiksus joyfully accepted and practiced it.

6. Thus have I heard:

At one time the Buddha was staying in the Ukala Bamboo Grove, together with a great assembly of five hundred bhiksus.

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

“I shall now teach you a wondrous Dharma, good in the beginning, good in the middle, and good in the end, profound in meaning and principle, pure, and leading to the cultivation of the holy life. This sutra is called ‘The Root of All Dharmas.’ You should carefully reflect upon it and remember it.”

The bhiksus said:

“Yes, Blessed One.”

The bhiksus then listened to the Buddha’s instruction. The Buddha said:

“What is called ‘The Root of All Dharmas’?

“Here, bhiksus, an ordinary person has not encountered the teachings of the noble ones, does not respectfully uphold the Tathagata’s teaching, does not associate with good spiritual friends, and does not listen to the instruction of good spiritual friends.

“He observes earth and knows it as it really is: ‘This is earth,’ yet he regards this earth as truly earth. ‘This is water; this is fire; this is wind.’ These four combine to form a person. This is the delight of the foolish. A deva knows himself to be a deva and delights in the heavenly realm.

A Brahma deva knows himself to be a Brahma deva. A Mahabrahma deva knows himself to be a Mahabrahma deva. Unable to go beyond the Abhasvara heaven, he nevertheless knows himself to have reached the Abhasvara heaven.

A Shubhakritsna deva knows himself to be a Shubhakritsna deva. A Brihatphala deva knows himself to be a Brihatphala deva without error. An Avriha deva knows himself to be an Avriha deva.

A being in the Sphere of Infinite Space knows himself to be a being in the Sphere of Infinite Space. A being in the Sphere of Infinite Consciousness knows himself to be a being in the Sphere of Infinite Consciousness. A being in the Sphere of Neither Perception nor Non-perception knows himself to be a being in the Sphere of Neither Perception nor Non-perception.

“What is seen is known as seen; what is heard is known as heard; what is desired is known as desired; knowledge is known as knowledge; unity is known as unity; diversity is known as diversity; totality is known as totality; nirvana is known as nirvana, and he delights in it. Why is this? Because this is not the discourse of the wise.

“If one is a disciple of the noble ones, one meets the noble ones, respectfully receives their Dharma, acts in accordance with good spiritual friends, and frequently associates with good spiritual friends. When observing earth, one clearly knows in every respect where it leads, yet one does not cling to earth and has no defiled mind toward it. The same is true of water, fire, and wind.

As for devas, human beings, Brahma kings, Abhasvara devas, Shubhakritsna devas, Brihatphala devas, Avriha devas, the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-perception—all that is seen, heard, remembered, and known; unity and diversity; and even nirvana—one does not cling even to nirvana or give rise to the perception of nirvana.

Why is this? It is because one distinguishes well and observes well.

“If that bhiksu is an arhat whose outflows have ended, whose task has been accomplished, who has laid down the burden, who has exhausted the root of birth and death, and who is liberated in equanimity, he can distinguish earth and observe it without giving rise to perceptions of attachment to earth. The same is true of human beings, devas, Brahma kings, and all the way through the Sphere of Neither Perception nor Non-perception. Even regarding nirvana, he does not cling to nirvana or give rise to the perception of nirvana. Why is this? It is because he has eliminated lust, anger, and delusion.

“Bhiksus, you should know that the Tathagata, the Utterly True and Fully Enlightened One, skillfully distinguishes earth, yet does not cling to earth. Why is this? It is because he has destroyed the net of craving. Conditioned by becoming, there is birth; conditioned by birth, there are aging and death. All these have been entirely eliminated. Therefore, the Tathagata attained unsurpassed perfect enlightenment.

“When the Buddha spoke these words, the bhiksus did not heed this teaching. Why? Because Mara Papiyan had obstructed their minds.

“This sutra is called ‘The Root of All Dharmas.’ I have now expounded it fully. What all Buddhas must practice, I have now completely accomplished. You should remember it. In secluded places and beneath trees, compose your minds, sit in meditation with dignified bearing, and contemplate its profound and wondrous meaning. If you do not practice today, later regret will be of no avail. This is my instruction.”

At that time, having heard the Buddha’s teaching, the bhiksus joyfully accepted and practiced it.

7. Thus have I heard:

At one time the Buddha was staying in the city of Rajagriha, in the Karanda Bamboo Grove, together with a great assembly of five hundred bhiksus.

At that time, in the city of Rajagriha, there was a bhiksu who was gravely ill and near death. Confined to his bed, he passed urine and excrement there and was unable even to sit up by himself. Nor did any bhiksu come to visit or tend him. Day and night he invoked the Buddha’s name, saying, “Why does the Blessed One not take pity on me?”

The Blessed One, with his divine ear, heard that bhiksu lamenting and appealing to the Tathagata. The Blessed One then said to the bhiksus:

“Let us go together to inspect the monks’ quarters and examine their dwellings.”

The bhiksus said:

“Yes, Blessed One.”

The Blessed One, surrounded before and behind by the bhiksus, then went to inspect the monks’ quarters. Seeing the Blessed One approaching from afar, the sick bhiksu struggled to sit up but was unable to move. The Blessed One came to the bhiksu’s side and said:

“Enough, enough! Bhiksu, do not try to move. I have a seat of my own.”

At that time, King Vaishravana understood the Tathagata’s intention. Disappearing from the Yama world, he came before the Buddha, bowed his head at the Buddha’s feet, and stood to one side.

Shakra, Lord of the Devas, understood the thought in the Tathagata’s mind. Disappearing from the Brahma heaven, he came before the Buddha, bowed his head at the Buddha’s feet, and withdrew to one side.

The Four Heavenly Kings understood the thought in the Tathagata’s mind. They came before the Buddha, bowed their heads at the Buddha’s feet, and withdrew to stand to one side.

The Buddha then asked the sick bhiksu:

“Has your painful illness lessened today?”

The bhiksu replied:

“My painful illness has increased rather than lessened, and I have very little assistance.”

The Buddha asked the bhiksus:

“Where is the attendant caring for the sick? Who has come to visit him?”

The bhiksu said to the Buddha:

“Now that I have contracted this illness, there is no one to care for me.”

The Buddha said to the bhiksu:

“Before you became ill, did you ever visit and inquire after the sick?”

The bhiksu said to the Buddha:

“I did not visit or inquire after those who were sick.”

The Buddha said to the bhiksu:

“You have gained no benefit within the true Dharma. Why? Because you did not visit the sick. Bhiksu, do not now be afraid. I shall personally provide for you and let you lack nothing. At present, among devas and human beings, I alone am without companion, yet I can visit and inquire after all who are sick. For those who have no one to help them, I become their helper. For the blind, I become their eyes. I rescue and assist all who are sick.”

The Blessed One then personally removed the filth and spread out a sitting mat for the sick man. King Vaishravana and Shakra, Lord of the Devas, said to the Buddha:

“We ourselves shall care for this sick bhiksu. May the Blessed One not trouble himself.”

The Buddha said to the devas:

“Desist. The Tathagata himself knows the proper time. As I recall, long ago, before I attained Buddhahood, while cultivating the bodhisattva practice, I gave up my life for the sake of two doves. How then, now that I have attained Buddhahood, could I abandon this bhiksu? Such a thing could never occur. Moreover, until now Shakra, Lord of the Devas, did not look after this sick bhiksu, and King Vaishravana, a guardian lord of the world, did not come to visit him either.”

At that time, Shakra, Lord of the Devas, and King Vaishravana both remained silent and made no reply. The Blessed One then took a broom and swept away the filth from the ground. He arranged a sitting mat, washed the three robes, supported the sick bhiksu, and had him sit in a basin of clean water to bathe. Devas above poured fragrant water into it.

After bathing that bhiksu, the Blessed One helped him back onto his bed and fed him with his own hands. Seeing that the bhiksu had finished eating, the Blessed One washed the bowl and said to him:

“You should now relinquish the afflictions of illness throughout the three periods of time. Why? Bhiksu, you should know that birth entails the suffering and hardship of the womb, and conditioned by birth there is aging.

With aging, the body grows thin and weak, and its strength becomes exhausted. Conditioned by aging there is illness; when ill, one lies down or sits up groaning, while four hundred and four kinds of illness arrive all at once. Conditioned by illness there is death; at death, the body and consciousness separate and depart along wholesome or evil paths.

If a person has committed many offenses, he will enter the hells of knife mountains, sword trees, flaming chariots, and charcoal furnaces, and he will swallow molten copper. Or he may become an animal, be driven about by others, eat only straw and grass, and endure immeasurable suffering. Again, for incalculable kalpas he may assume the body of a hungry ghost, ten yojanas tall, with a throat as narrow as a needle, while molten copper is poured into his mouth.

After innumerable kalpas, when he obtains a human body, he undergoes beatings and tortures beyond calculation. Again, after innumerable kalpas, when he is born in heaven, he still experiences union with those he loves and separation from those he loves, while his desires remain insatiable. Only when he attains the path of the noble ones does he become free from suffering.

“There are now nine kinds of persons who are freed from suffering and affliction. What are the nine? They are one progressing toward arhatship and one who has attained arhatship; one progressing toward anagaminship and one who has attained anagaminship; one progressing toward sakridagaminship and one who has attained sakridagaminship; one progressing toward stream-entry and one who has attained stream-entry; and one of the human lineage. These are the nine.

“Therefore, bhiksu, the appearance of a Tathagata in the world is exceedingly difficult to encounter. A human body is difficult to obtain. It is also difficult to be born and raised in a central country, and likewise difficult to encounter a good spiritual friend. Even hearing the Dharma cannot readily be obtained. Dharmas arise together only when the proper conditions and time are present. Bhiksu, you should know that today the Tathagata is present in the world, you are able to hear the true Dharma, your faculties are unimpaired, and you are capable of hearing this true Dharma. If you are not diligent today, later regret will come too late. This is my instruction.”

When the sick bhiksu had heard the Tathagata’s teaching and beheld his honored countenance, he attained the threefold knowledge right there upon his seat; his outflows ended, and his mind was liberated. The Buddha said to the bhiksu:

“Have you understood the root of illness?”

The bhiksu said to the Buddha:

“I have understood the root of illness and have become free from birth, aging, illness, and death. This is all due to the Tathagata’s awesome spiritual power and protection. With the four immeasurable states of mind, he shelters all beings immeasurably and without limit, beyond all reckoning. My body, speech, and mind are pure.”

After the Blessed One had fully taught the Dharma, he rose from his seat and departed.

The Blessed One then said to Ananda:

“Quickly strike the ghanta so that all the bhiksus present in the city of Rajagriha may gather in the Universal Assembly Hall.”

Ananda obeyed the Buddha’s instruction and assembled the bhiksus in the Universal Assembly Hall. He then went before the Buddha and said:

“The bhiksus have assembled. May the Blessed One know that the time is right.”

The Blessed One then went to the assembly hall, ascended the seat, and sat down. The Blessed One said to the bhiksus:

“Did you leave home to study the path because you feared kings or bandits? Bhiksus, or was it because of steadfast faith, to cultivate the unsurpassed holy life, wishing to relinquish birth, aging, illness, death, sorrow, lamentation, suffering, and distress, and also wishing to free yourselves from the twelve links of dependent origination?”

The bhiksus replied:

“It was so, Blessed One.”

The Buddha said to the bhiksus:

“You left home under the same teacher and live harmoniously like water and milk, yet you do not care for one another. From now on, you should care for and visit one another in turn. If a sick bhiksu has no disciple, the Sangha should appoint someone in turn to serve as his attendant. Why? Apart from this, I see no deed of greater merit than caring for the sick. One who cares for the sick is no different from one who cares for me.”

The Blessed One then spoke this verse:

If anyone makes offerings to me,

And to the Buddhas of the past,

The merit of making offerings to me

Does not differ from tending the sick.

After the Blessed One had given this teaching, he said to Ananda:

“From now on, the bhiksus should each tend one another when sick. If any bhiksu knows of this duty but does not perform it, you should deal with him according to the Vinaya. This is my admonition.”

At that time, having heard the Buddha’s teaching, the bhiksus joyfully accepted and practiced it.

8. Thus have I heard:

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

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

“There are nine kinds of persons worthy of respect and esteem, and offerings made to them bring merit. What are the nine? They are one progressing toward arhatship and one who has attained arhatship; one progressing toward anagaminship and one who has attained anagaminship; one progressing toward sakridagaminship and one who has attained stream-entry; one progressing toward stream-entry and one who has attained stream-entry; and one practicing within the human lineage. These are the nine.

“Bhiksus, these are the nine kinds of persons. The merit from making offerings to them will never be lost.”

At that time, having heard the Buddha’s teaching, the bhiksus joyfully practiced it.

9. Thus have I heard:

At one time the Buddha was staying in the city of Rajagriha, in the Karanda Bamboo Grove, together with a great assembly of five hundred bhiksus.

At that time, Prince Manhu came before the Blessed One, bowed his head and face at the Buddha’s feet, and withdrew to sit to one side. Prince Manhu said to the Buddha:

“I once heard the bhiksu Chudapanthaka engaging in discussion with the brahmin Lukayana, but that bhiksu was unable to answer him. I have also heard that among the Buddha’s assembly of disciples, no one has faculties more dull or lacks lucid wisdom more than this bhiksu.

“Among the Blessed One’s lay followers, the Gautama clan in the city of Kapilavastu has dull faculties and obstructed minds.”

The Buddha said to the prince:

“The bhiksu Chudapanthaka possesses the power of spiritual abilities and has attained superhuman qualities. He does not train in the methods of worldly debate. Moreover, Prince, you should know that this bhiksu possesses exceedingly wondrous understanding.”

Prince Manhu then said to the Buddha:

“Although the Buddha says this, the following thought still arises in my mind: If he possesses such great spiritual power, why is he unable to debate and resolve doubts with that non-Buddhist follower of another teaching? I now invite the Buddha and the Sangha of bhiksus, excluding only Chudapanthaka.”

The Blessed One silently accepted the invitation. Seeing that the Blessed One had accepted, the prince rose, bowed his head at the Buddha’s feet, circumambulated him three times to the right, and departed. That very night, the prince prepared delicious foods and drinks and arranged fine sitting mats. Early the next morning, the prince went to the Buddha and said:

“The hour has come; now is the proper time.”

The Blessed One gave his bowl to the bhiksu Chudapanthaka, leaving him behind. Surrounded before and behind by the assembly of bhiksus, he entered the city of Rajagriha, went to the prince’s residence, and sat down in order. The prince then said to the Buddha:

“May the Blessed One please give me his bowl.

“Today I wish to serve food to the Blessed One with my own hands.”

The Buddha said to the prince:

“My bowl remains with the bhiksu Chudapanthaka and was not brought here.”

The prince said to the Buddha:

“May the Blessed One order a bhiksu to return and bring the bowl here.”

The Buddha said to the prince:

“You yourself should now go and bring the Tathagata’s bowl here.”

The bhiksu Chudapanthaka then conjured five hundred trees, beneath each of which sat a bhiksu Chudapanthaka. Obeying the Buddha’s instruction, the prince went back to fetch the bowl. From afar, he saw a bhiksu Chudapanthaka sitting in meditation beneath each of the five hundred trees, his mindfulness fixed before him and undistracted. Upon seeing this, the prince thought, “Which one is the bhiksu Chudapanthaka?” Prince Manhu then returned to the Blessed One and said:

“When I went to that grove, I saw that all of them were the bhiksu Chudapanthaka. I do not know which one is truly the bhiksu Chudapanthaka.”

The Buddha said to the prince:

“Return there, go directly to the one seated in the center of the grove, snap your fingers, and say, ‘This one is truly the bhiksu Chudapanthaka. Please rise.’”

Having heard the Buddha’s instruction, Prince Manhu returned to the grove, approached the one seated in the center, and said:

“This one is truly the bhiksu Chudapanthaka. Please rise.”

When the prince had spoken these words, the five hundred magically manifested bhiksus spontaneously vanished, leaving only the single bhiksu Chudapanthaka. Prince Manhu and the bhiksu Chudapanthaka then went before the Blessed One. The prince bowed his head at the Buddha’s feet and withdrew to one side.

Prince Manhu said to the Buddha:

“May the Blessed One hear me: I now repent and reproach myself for not believing the Tathagata’s teaching. This bhiksu possesses immense spiritual power and awesome might.”

The Buddha said to the prince:

“I accept your repentance. The Tathagata does not speak with a double tongue. Moreover, in this world there are nine kinds of persons in their interactions with others.

What are the nine? First, one who knows another’s disposition beforehand; second, one who knows only after hearing; third, one who knows after observing signs; fourth, one who knows after examining meanings and principles; fifth, one who knows after understanding the flavor; seventh, one who knows neither meaning nor flavor; eighth, one who studies and reflects through the power of spiritual abilities; and ninth, one who understands very little of the meaning.

Prince, these are the nine kinds of persons who appear in the world. Thus, Prince, among those eight kinds of persons, one who observes signs is foremost and does not err.

“Now this bhiksu Chudapanthaka trains in spiritual abilities and does not study other dharmas. This bhiksu regularly teaches the Dharma to people by means of spiritual abilities. My bhiksu Ananda, however, knows immediately upon observing signs. He discerns people’s dispositions and knows what the Tathagata requires and what he does not require. He also knows what the Tathagata needs to say and what he should set aside; all this is completely clear to him. At present, no one surpasses the bhiksu Ananda in widely reciting the meanings of the sutras and comprehending them all.

“Furthermore, this bhiksu Chudapanthaka can transform one body into many bodies and then reunite them as one. In the future, this bhiksu will enter nirvana while in midair. I see no one whose entry into nirvana can compare with that of the bhiksu Ananda and the bhiksu Chudapanthaka.”

The Buddha then said to the bhiksus:

“Among my shravaka bhiksus, foremost in transforming his body to become large or small, no one can compare with the bhiksu Chudapanthaka.”

Prince Manhu then personally served food and drink as offerings to the Sangha. After the bowls had been washed, he sat on a small seat before the Buddha, joined his palms, and said:

“May the Blessed One permit the bhiksu Chudapanthaka to come regularly to my home. Whatever he needs—robes, blankets, bedding, and the various requisites of a shramana—he may come to my home to obtain them. I shall provide all that he needs for the rest of his life.”

The Buddha said to the prince:

“Prince, you should now turn toward the bhiksu Chudapanthaka, repent before him, and personally invite him. Why? It is difficult for a person without wisdom to recognize a wise person, but it is possible for a wise person to recognize another wise person.”

Prince Manhu then turned toward the bhiksu Chudapanthaka, bowed before him, stated his name and family, and asked forgiveness:

“Bhiksu of great spiritual abilities, I gave rise to an arrogant and contemptuous mind. From now on, I shall not dare to repeat this offense. Please accept my repentance; I shall not dare to offend again.”

The bhiksu Chudapanthaka replied:

“I accept your repentance. Do not offend again in the future, and do not disparage the noble ones. Prince, you should know that if sentient beings disparage a noble one, they will fall into the three evil destinies and be born in hell. Thus, Prince, you should train yourself in this.”

The Buddha then taught exceedingly wondrous Dharma to Prince Manhu, encouraging him and causing him to rejoice. Right there upon his seat, he pronounced this blessing:

Of sacrifices, fire is supreme;

Of sacred texts, recitation is supreme;

In the human realm, the king is supreme;

Of all streams, the ocean is supreme;

Of all stars, the moon is foremost;

Of all lights, the sun is supreme;

Above, below, and in the four directions,

Among all beings possessing form,

Among devas and humans in the world,

The Buddha is the most honored one.

Those who wish to seek merit and blessings

Should make offerings to the Buddhas of the three periods.

After the Buddha had spoken these verses, he rose from his seat and departed. At that time, having heard the Buddha’s teaching, Prince Manhu joyfully accepted and practiced it.

10. Thus have I heard:

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

At that time, it was said that a good spiritual friend constitutes half of the holy life and guides one along the wholesome path toward the unconditioned.

The Buddha said to Ananda:

“Do not speak in this way, saying, ‘A good spiritual friend constitutes half of the holy life.’ Why? A good spiritual friend constitutes the whole of the holy life and guides and instructs those who follow him upon the wholesome path. I too attained unsurpassed, true, and perfect enlightenment through good spiritual friends. Having attained the fruit of the path, I liberated incalculable sentient beings, all of whom became free from birth, aging, illness, and death. By this means, you should know that a good spiritual friend constitutes the whole of the holy life.

“Furthermore, Ananda, if a good man or good woman reverently follows a good spiritual friend, that person’s faith will greatly increase, and learning, generosity, meditation, and virtue will all become complete. It is like the moon: as it grows fuller, its light becomes many times brighter than on ordinary days. So too, if a good man or good woman associates with a good spiritual friend, that person’s faith, learning, mindfulness, and wisdom will all increase. By this means, you should know that a good spiritual friend constitutes the whole of the holy life.

“If, long ago, I had not reverently followed a good spiritual friend, I would never have received a prediction from Dipankara Buddha. Because I reverently followed a good spiritual friend, I received a prediction from Dipankara Buddha. By this means, you should know that a good spiritual friend constitutes the whole of the holy life.

“Ananda, if there were no good spiritual friends in the world, there would be no proper order of honor and precedence among parents, teachers and elders, elder and younger siblings, and members of one’s clan. People would surely resemble pigs and dogs, create evil conditions, and plant the causes of offenses leading to hell. Because there are good spiritual friends, distinctions are made regarding parents, teachers and elders, elder and younger siblings, and members of one’s clan.”

The Blessed One then spoke this verse:

A good spiritual friend is not evil;

He acts for the Dharma, not for food.

He guides others upon the wholesome path—

Thus spoke the Honored One himself.

“Therefore, Ananda, do not again say, ‘A good spiritual friend constitutes half of the holy life.’”

At that time, having heard the Buddha’s teaching, Ananda joyfully accepted and practiced it.

11. Thus have I heard:

At one time the Buddha was staying in the city of Rajagriha, on Mount Gridhrakuta, together with a great assembly of five hundred bhiksus.

At that time, Shakra, Lord of the Devas, disappeared from the Heaven of the Thirty-three and flew to the Buddha’s presence. He bowed his head at the Buddha’s feet, withdrew to sit to one side, and said to the Buddha:

“What perceptions do humans and devas have? What do their minds desire?”

The Buddha said:

“The world drifts along; beings’ dispositions and minds are not the same. The paths followed by each kind of being are different, and their perceptions are not uniform. Lord of the Devas, you should know that long ago, throughout innumerable asamkhya kalpas, I too gave rise to this thought: ‘Toward what do the thoughts of devas and sentient beings incline?

For what do they pray?’ From that kalpa until today, I have not seen even one person whose inner voice was identical to another’s. Shakra, Lord of the Devas, you should know that sentient beings in the world give rise to inverted perceptions. Regarding the impermanent, they give rise to the perception of permanence; regarding what is without happiness, they give rise to the perception of happiness; regarding what is without self, they give rise to the perception of self; regarding the impure, they give rise to the perception of purity; they perceive the right path as the wrong path, evil as merit, and merit as evil.

“By this means, you should know that the faculties and dispositions of sentient beings are difficult to fathom, and each one’s character and conduct differ. If all sentient beings had a single perception without diverse perceptions, it would be impossible to know the nine abodes of sentient beings and difficult to distinguish those nine abodes. It would also be difficult to understand clearly the places where consciousness abides.

Nor would one know that there are eight great hells. The path leading to birth as an animal would also be difficult to know. One could not distinguish the sufferings of hell, would not understand the harmonious esteem among the four castes, would not know the path leading to the asuras, and would not know the Heaven of the Thirty-three, if all possessed a single mind.

You should know that in the Abhasvara heaven, as many kinds of sentient beings as there are, so too are there that many kinds of perceptions.

“Therefore, one knows that there are nine abodes of sentient beings and nine places where consciousness abides. One knows that there are eight great hells and three evil destinies; the same applies even to the Heaven of the Thirty-three. By this means, one knows that the various kinds of sentient beings do not possess identical faculties and dispositions, and that the deeds of each also differ.”

Shakra, Lord of the Devas, then said to the Buddha:

“The Tathagata’s words are exceedingly wondrous. The faculties, dispositions, and actions of sentient beings are not alike, and their perceptions each differ. Because the actions of those sentient beings are not alike, even their blue, yellow, white, and black colors, and their tall and short forms, are not the same.

“Blessed One, the devas have many affairs. I wish to return to the heavenly realm.”

The Buddha said to Shakra, Lord of the Devas:

“You should know the proper time.”

Shakra, Lord of the Devas, then rose from his seat, bowed his head at the Buddha’s feet, and departed.

At that time, having heard the Buddha’s teaching, Shakra, Lord of the Devas, joyfully accepted and practiced it.

Nine abodes, giving, the peacock,

The bonds of merit, the root of dharmas,

Illness, offerings, Panthaka,

The holy life, and diverse perceptions.