中阿含經

6. CHAPTER ON KINGS

58. DISCOURSE ON THE SEVEN TREASURES^[1]

Thus have I heard:

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

At that time the Blessed One addressed the bhikkhus:

"When a wheel-turning king appears in the world, it should be known that seven treasures also appear in the world. What are the seven? The wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the general treasure.

These are the seven treasures. When a wheel-turning king appears in the world, it should be known that these seven treasures also appear in the world. In the same way, when the Tathagata, the Unattached One, the Perfectly Enlightened One, appears in the world, it should be known that the seven treasured factors of enlightenment also appear in the world.

What are the seven? The enlightenment factor of mindfulness, the enlightenment factor of investigation of Dharma, the enlightenment factor of energy, the enlightenment factor of joy, the enlightenment factor of tranquility^[02], the enlightenment factor of concentration, and the enlightenment factor of equanimity. These are the seven.

When the Tathagata, the Unattached One, the Perfectly Enlightened One, appears in the world, it should be known that these seven treasured factors of enlightenment also appear in the world."

Thus did the Buddha teach. Having heard it, the bhikkhus rejoiced and respectfully practiced accordingly.

Notes:

^[01] Chinese edition, fascicle 11. Pali parallel: S.46.42, Cakkavatti. Separate Chinese translations: No. 38, The Discourse Spoken by the Buddha on the Seven Treasures of the Wheel-Turning King, translated by Danapala of the Song dynasty; No. 99⁽⁷²¹⁾, Samyukta Agama 27, discourse no. 721; No. 125(39.7), Ekottarika Agama, chapter 39, discourse no. 7. See also the Pali: D.17, Maha-Sudassana-Suttanta.

^[02] The enlightenment factor of tranquility is also commonly called the enlightenment factor of calm (Pali: passadhi-bojjhanga).

59. DISCOURSE ON THE THIRTY-TWO MARKS^[1]

Thus have I heard:

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

At that time, after their midday meal, the bhikkhus gathered and sat in the lecture hall, where they discussed the following matter together:

"Venerable friends, how marvelous, how extraordinary! When a great man possesses the thirty-two marks, there are assuredly only two possible destinies, true and not false. If he remains in the household life, he will certainly become a wheel-turning king, intelligent and wise, possessing the fourfold army, governing the realm, sovereign and unrestrained, a Dharma king who acts in accordance with the true Dharma and possesses the seven treasures.

These seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the general treasure. He will have a full thousand sons, handsome in appearance, valiant, fearless, and capable of subduing enemy armies. He will rule this entire earth as far as the oceans; without employing swords or clubs, he will teach and transform through the Dharma, bringing peace and happiness.

If he shaves off his hair and beard, dons the kasaya robe, and, with perfect faith, leaves the household life for homelessness to train in the path, he will certainly attain the fruit of a Tathagata, the Unattached One, the Perfectly Enlightened One, whose renown resounds and is heard throughout the ten directions."

At that time the Blessed One was in a secluded place. With the purified divine ear surpassing that of ordinary human beings, he heard the bhikkhus, after their midday meal, gathered and seated in the lecture hall, discussing this matter together: "Venerable friends, how marvelous, how extraordinary! When a great man possesses the thirty-two marks, there are assuredly only two possible destinies, true and not false.

If he remains in the household life, he will certainly become a wheel-turning king, intelligent and wise, possessing the fourfold army, governing the realm, sovereign and unrestrained, a Dharma king who acts in accordance with the true Dharma and possesses the seven treasures. These seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the general treasure.

He will have a full thousand sons, handsome in appearance, valiant, fearless, and capable of subduing enemy armies. He will rule this entire earth as far as the oceans; without employing swords or clubs, he will teach and transform through the Dharma, bringing peace and happiness. If he shaves off his hair and beard, dons the kasaya robe, and, with perfect faith, leaves the household life for homelessness to train in the path, he will certainly attain the fruit of a Tathagata, the Unattached One, the Perfectly Enlightened One, whose renown resounds and is heard throughout the ten directions."

Having heard this, in the late afternoon the Blessed One rose from his resting place, went to the lecture hall, prepared a seat, and sat down before the assembly of bhikkhus. He asked the bhikkhus:

"For what matter have you gathered today in the lecture hall to discuss together?"

The bhikkhus then replied:

"Blessed One, today, while gathered in the lecture hall, we discussed this matter together: 'Venerable friends, how marvelous, how extraordinary! When a great man possesses the thirty-two marks, there are assuredly only two possible destinies, true and not false. If he remains in the household life, he will certainly become a wheel-turning king, intelligent and wise, possessing the fourfold army, governing the realm, sovereign and unrestrained, a Dharma king who acts in accordance with the true Dharma and possesses the seven treasures.

These seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the general treasure. He will have a full thousand sons, handsome in appearance, valiant, fearless, and capable of subduing enemy armies. He will rule this entire earth as far as the oceans; without employing swords or clubs, he will teach and transform through the Dharma, bringing peace and happiness.

If he shaves off his hair and beard, dons the kasaya robe, and, with perfect faith, leaves the household life for homelessness to train in the path, he will certainly attain the fruit of a Tathagata, the Unattached One, the Perfectly Enlightened One, whose renown resounds and is heard throughout the ten directions.' Blessed One, it was to discuss this matter together that we gathered and sat in the lecture hall."

The Blessed One then taught:

"Bhikkhus, do you wish the Tathagata to speak about the thirty-two marks? When a great man possesses the thirty-two marks, there are assuredly only two possible destinies, true and not false. If he remains in the household life, he will certainly become a wheel-turning king, intelligent and wise, possessing the fourfold army, governing the realm, sovereign and unrestrained, a Dharma king who acts in accordance with the true Dharma and possesses the seven treasures.

These seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the general treasure. He will have a full thousand sons, handsome in appearance, valiant, fearless, and capable of subduing enemy armies. He will rule this entire earth as far as the oceans; without employing swords or clubs, he will teach and transform through the Dharma, bringing peace and happiness.

If he shaves off his hair and beard, dons the kasaya robe, and, with perfect faith, leaves the household life for homelessness to train in the path, he will certainly attain the fruit of a Tathagata, the Unattached One, the Perfectly Enlightened One, whose renown resounds and is heard throughout the ten directions."

Having heard this, the bhikkhus said:

"Blessed One, now is indeed the right time. Well-Gone One, now is indeed the right time. If the Blessed One would speak to the bhikkhus about the thirty-two marks, then, after hearing it, the bhikkhus would remember it well."

The Blessed One said:

"Bhikkhus, listen closely, listen closely. Reflect well upon and remember this. I shall explain and distinguish it extensively for you."

The bhikkhus then respectfully obeyed and listened to the Blessed One's teaching.

The Buddha said:

"The great man has level soles^[02]. This is a mark of a great man.

"Furthermore, on the soles of the great man's feet are wheel designs^[03]. Each wheel is complete with a thousand spokes. This is a mark of a great man.

"Furthermore, the great man's toes are long and slender^[04]. This is a mark of a great man.

"Furthermore, the insteps of the great man's feet are straight and well-formed^[05]. This is a mark of a great man.

"Furthermore, the areas behind the ankles on both sides of the great man's heels are full and even^[06]. This is a mark of a great man.

"Furthermore, the two ankles of the Great Man are prominent and full^[07]. This is a mark of the Great Man.

"Furthermore, the hairs on the Great Man’s body grow upward. This is a mark of the Great Man.

"Furthermore, the hands and feet of the Great Man are webbed like those of the king of geese. This is a mark of the Great Man.

"Furthermore, the hands and feet of the Great Man are exceedingly beautiful and soft, spreading open like tūla flowers^[08]. This is a mark of the Great Man.

"Furthermore, the skin and flesh of the Great Man are smooth and fine, so that dust and water do not adhere to them. This is a mark of the Great Man.

"Furthermore, each hair on the Great Man’s body grows singly from its own pore, dark blue and lustrous like the color of a conch, curling to the right. This is a mark of the Great Man.

"Furthermore, his thighs are like those of the king of deer. This is a mark of the Great Man.

"Furthermore, the male organ of the Great Man is concealed in a sheath, like that of a fine king of horses^[09]. This is a mark of the Great Man.

"Furthermore, the body of the Great Man is well-proportioned and beautiful, like a nigrodha tree^[10], its upper and lower parts being perfectly proportionate. This is a mark of the Great Man.

"Furthermore, the body of the Great Man is neither stooped nor hunched. That his body is not hunched means that, standing upright and extending his hands, he can touch his knees. This is a mark of the Great Man.

"Furthermore, the body of the Great Man is golden in color, like pure refined gold^[11]. This is a mark of the Great Man.

"Furthermore, the body of the Great Man has seven full parts. The seven full parts are the two hands, the two feet, the two shoulders, and the neck. This is a mark of the Great Man.

"Furthermore, the upper body of the Great Man is broad like the body of a lion. This is a mark of the Great Man.

"Furthermore, the jaws of the Great Man are like those of a lion^[12]. This is a mark of the Great Man.

"Furthermore, his spine is straight and even. This is a mark of the Great Man.

"Furthermore, the area extending across his two shoulders and neck is full and even. This is a mark of the Great Man.

"Furthermore, the Great Man has forty teeth. His teeth are all full and complete, without gaps or defects, and are supremely white, translucent, and smooth. This is a mark of the Great Man.

"Furthermore, his voice is pleasing like the divine voice of Brahmā, and its sound resembles the call of the karavīka bird^[13]. This is a mark of the Great Man.

"Furthermore, the Great Man has a broad and long tongue. A broad and long tongue means that, when extended, it covers his entire face. This is a mark of the Great Man.

"Furthermore, the eyelashes^[14] of the Great Man are broad like those of the king of oxen. This is a mark of the Great Man.

"Furthermore, the eyes of the Great Man are deep blue^[15]. This is a mark of the Great Man.

"Furthermore, upon the crown of the Great Man’s head is a round and symmetrical fleshy protuberance^[16], and his hair curls to the right. This is a mark of the Great Man.

"Furthermore, between the eyebrows of the Great Man is a white hair that curls to the right^[17]. This is a mark of the Great Man.

"Bhikkhus, a Great Man endowed with these thirty-two marks is assured of one of two destinies, truly and without falsehood. If he remains at home, he will certainly become a wheel-turning king, intelligent and wise, possessing the four kinds of army, governing the world and exercising sovereign freedom. He will be a Dharma king who acts in accordance with the true Dharma and is endowed with the seven treasures.

These seven treasures are the precious wheel, the precious elephant, the precious horse, the precious jewel, the precious woman, the precious householder, and the precious general. He will have a full thousand sons, handsome in appearance, valiant, fearless, and able to subdue enemy forces. He will rule this entire earth as far as the oceans, bringing peace and happiness not by sword or staff but by teaching and transforming through the Dharma.

If he shaves off his beard and hair, dons the kāṣāya robe, and with utmost faith leaves the household life for homelessness to train in the Way, he will certainly attain the fruit of a Tathagata, an Unattached One, a Perfectly Enlightened One, whose renown resounds and is heard throughout the ten directions."

Thus spoke the Buddha. Having heard his words, those bhikkhus rejoiced and respectfully practiced accordingly.

Notes:

^[01] This sutra concerns the thirty-two auspicious marks; cf. Pāli D.30, Lakkhaṇa-Suttanta.

^[02] Túc an bình lập 足 安 平 立, Pāli: suppatiṭṭhitapāda, having full soles; when standing, they make complete contact with the ground.

^[03] Túc hạ sinh luân 足 下 生 輪, Pāli: pāda-talesu cakkāni jātāni.

^[04] Túc chỉ tiêm trường 足 指 纖 長, Pāli: dīghaṅgulin.

^[05] Túc châu chánh trực 足 周 正 直; the Pāli instead has brahmujju-gatta, a body as upright as that of Brahmā.

^[06] Túc ngấn… bình mãn 足 跟 平 滿, Pāli: āyatapaṇhī. Pāligo-Bukyō-jiten (Shuzen Kumoi’s Dictionary of Pāli Buddhism) defines it as "having broad and long heels." However, The Pāli Text Society’s Pāli-English Dictionary defines it as "having long eyelashes."

^[07] Túc lưỡng khỏa sung 足 兩 踝 [月+庸], Pāli: usaṅkhapāda.

^[08] Đâu-la hoa 兜 羅 華, Pāli: tūla, cotton blossom.

^[09] Âm mã tàng 陰 馬 藏, Pāli: kosohita-guhya.

^[10] Ni-câu-loại thọ 尼 拘 類 樹, Pāli: nigrodha, the banyan tree, or a species of Indian fig (Ficus Indica).

^[11] Tử ma kim 紫 磨 金, Pāli: suvaṇṇa-vaṇṇa.

^[12] Sư tử giáp xa 師 子 頰 車, Pāli: sīha-hanu.

^[13] Gia-la-tỳ-già 加 羅 毗 伽, more commonly transliterated as ca-lăng-tần-già 迦 棱 頻 伽; Pāli: karavīka, a species of cuckoo found especially in the Snowy Mountains.

^[14] The eyelid, lower eyelid, or corner of the eye; Chinese: thừa lệ xứ 承 淚 處, Pāli: pakhuma.

^[15] Chinese: cám thanh 紺 青, a deep blue tinged with red; Pāli: abhinīla.

^[16] Nhục kế 肉 髻, the fleshy protuberance on the crown of the head. Pāli: uṇhīsa-sīsa.

^[17] Commonly called the mark of the white hair, bạch hào tướng 白 毫 相.

60. SUTRA ON THE FOUR CONTINENTS^[1]

Thus have I heard:

At one time the Buddha was traveling in the country of Śrāvastī, staying in Jeta Grove, Anāthapiṇḍika’s Park.

At that time, Venerable Ānanda was in a secluded place, sitting silently in meditation, when he reflected thus: "People in the world are truly rare who can be content with sensual desires; few become weary of and repelled by sensual desires even until death. People in the world who can be content with sensual desires and become weary of and repelled by them even until death are indeed exceedingly difficult to find."

Then, in the late afternoon, Venerable Ānanda rose from his place of repose, went before the Buddha, bowed in homage, sat to one side, and said:

"Blessed One, today, while I was in a secluded place, sitting silently in meditation, I reflected thus: ‘People in the world are truly rare who can be content with sensual desires; few become weary of and repelled by sensual desires even until death. People in the world who can be content with sensual desires and become weary of and repelled by them even until death are indeed exceedingly difficult to find!’"

The Buddha said to Ānanda:

"So it is, so it is! People in the world are truly rare who can be content with sensual desires; few become weary of and repelled by sensual desires even until death. People in the world who can be content with sensual desires and become weary of and repelled by them even until death are indeed exceedingly difficult to find!"

"But Ananda, in the world there are exceedingly many people who are never satisfied with sensual desires and never become weary of or repulsed by them, even until death! Exceedingly many indeed! Why is this?

Ananda, in a past age there was a king named Đảnh Sanh^[02], a wheel-turning king who was intelligent and wise, possessed the four divisions of the army, ruled the realm freely and sovereignly, and was a Dharma king who acted in accordance with the true Dharma. He possessed the seven treasures. These seven treasures were the precious wheel, the precious elephant, the precious horse, the precious jewel, the precious woman, the precious householder, and the precious general.

These were the seven treasures. He had a full thousand sons, handsome in countenance, valiant and fearless, capable of subduing others. He governed this entire land as far as the oceans, using neither swords nor clubs but teaching solely through the Dharma and bringing peace and happiness.

"Ananda, after an exceedingly long time, King Đảnh Sanh thought: ‘I possess Jambudvipa, which is prosperous and supremely delightful and has a great multitude of people. I possess the seven treasures and a full thousand sons. I wish precious objects to rain down in this very palace for seven days, rising as high as my knees.’ Ananda, King Đảnh Sanh possessed great psychic powers, great majesty, great merit, and great divine might. Therefore, as soon as he conceived this desire, precious objects immediately rained down within the palace for seven days, rising as high as his knees.

"Ananda, after an exceedingly long time, King Đảnh Sanh again thought: ‘I possess Jambudvipa, which is prosperous and supremely delightful and has a great multitude of people. I possess the seven treasures and a full thousand sons, and within this palace precious objects rained down for seven days, rising as high as my knees. I recall once hearing the people of old say that in the west there is a continent named Cù-đà-ni^[03], which is prosperous and supremely delightful and has a great multitude of people.

I now wish to go and see the continent of Cù-đà-ni. After arriving there, I shall rule it.’ Ananda, King Đảnh Sanh possessed great psychic powers, great majesty, great merit, and great divine might. Therefore, as soon as he conceived this desire, he used his psychic powers to travel through the sky together with the four divisions of his army.

Ananda, in but a moment King Đảnh Sanh arrived and took up residence on the continent of Cù-đà-ni.

"Ananda, after arriving and taking up residence there, the king ruled the continent of Cù-đà-ni for immeasurable hundreds of thousands of myriads of years.

"Ananda, after another exceedingly long time, King Đảnh Sanh again thought: ‘I possess Jambudvipa, which is prosperous and supremely delightful and has a great multitude of people. I possess the seven treasures and a full thousand sons, and within this palace precious objects rained down for seven days, rising as high as my knees. I also possess the continent of Cù-đà-ni.

I once heard the people of old say that in the east there is a continent named Phất-bà-bệ-đà-đề^[04], which is prosperous and supremely delightful and has a great multitude of people. I now wish to go and see the continent of Phất-bà-bệ-đà-đề. After arriving there, I shall rule it.’ Ananda, King Đảnh Sanh possessed great psychic powers, great majesty, great merit, and great divine might.

Therefore, as soon as he conceived this desire, he used his psychic powers to travel through the sky together with the four divisions of his army. Ananda, in but a moment King Đảnh Sanh arrived and took up residence on the continent of Phất-bà-bệ-đà-đề. Ananda, after arriving and taking up residence there, the king ruled the continent of Phất-bà-bệ-đà-đề for immeasurable hundreds of thousands of myriads of years.

"Ananda, after another exceedingly long time, King Đảnh Sanh again thought: ‘I possess Jambudvipa, which is prosperous and supremely delightful and has a great multitude of people. I possess the seven treasures and a full thousand sons, and within the palace precious objects rained down for seven days, rising as high as my knees. I also possess the continent of Cù-đà-ni and the continent of Phất-bà-bệ-đà-đề.

I once again heard the people of old say that in the north there is a continent named Uất-đơn-viết^[05], which is prosperous and supremely delightful and has a great multitude of people. Although its inhabitants have no perception of self and possess nothing for their individual use^[06], I wish to go with my retinue to see the continent of Uất-đơn-viết and rule it.’ Ananda, King Đảnh Sanh possessed great psychic powers, great majesty, great merit, and great divine might.

Therefore, as soon as he conceived this desire, he used his psychic powers to travel through the sky together with the four divisions of his army. Ananda, from afar the king saw a level expanse of white ground and said to his ministers:

"—Do you see this level expanse of white ground on the continent of Uất-đơn-viết?

"The ministers replied:

"—Yes, we see it, Heavenly King.

"The king then said:

"—Do you know what it is? It is the naturally grown rice of the people of Uất-đơn-viết. The people of Uất-đơn-viết regularly eat this kind of food. You too should eat this kind of food.

"Ananda, from afar King Đảnh Sanh again saw on the continent of Uất-đơn-viết many varieties of precious trees displaying every color within their enclosures, and he said to his ministers:

"—Do you see the many varieties of precious trees displaying every color within their enclosures on the continent of Uất-đơn-viết?

"The ministers replied:

"—Yes, we see them, Heavenly King.

"The king then said:

"—Do you know what they are? They are the clothing trees^[07] of the people of Uất-đơn-viết. The people of Uất-đơn-viết use them for clothing. You too should use them for clothing.

"Ananda, in but a moment the king arrived and took up residence on the continent of Uất-đơn-viết. Ananda, after arriving there with his retinue, King Đảnh Sanh ruled the continent of Uất-đơn-viết for hundreds of thousands of myriads of years.

"Ananda, after another exceedingly long time, King Đảnh Sanh again thought: ‘I possess Jambudvipa, which is exceedingly prosperous and has a great multitude of people. I possess the seven treasures and a full thousand sons, and within the palace precious objects rained down for seven days, rising as high as my knees. I also possess the continent of Cù-đà-ni, the continent of Phất-bà-bệ-đà-đề, and, in addition, the continent of Uất-đơn-viết. I once again heard the people of old say that there is a heavenly realm called the Heaven of the Thirty-Three. I now wish to go and see the Heaven of the Thirty-Three.’

"Ananda, King Đảnh Sanh possessed great psychic powers, great majesty, great merit, and great divine might. Therefore, as soon as he conceived this desire, he used his psychic powers to travel through the sky with the four divisions of his army, proceeding toward the radiance of the sun. Ananda, from afar King Đảnh Sanh saw within the Heaven of the Thirty-Three, upon the summit of Mount Sumeru, something immense like a great cloud, and he said to his ministers:

"—Do you see, upon the summit of Mount Sumeru in the Heaven of the Thirty-Three, that object resembling a great cloud?

"The ministers replied:

"—Yes, we see it, Heavenly King.

"The king then said:

"—Do you know what it is? It is the Trú đạc tree^[08] of the Heaven of the Thirty-Three. Beneath this tree, during the fourth month of summer, the devas of the Heaven of the Thirty-Three amuse themselves, fully enjoying the five kinds of sensual pleasure.

"Ananda, from afar King Đảnh Sanh saw within the Heaven of the Thirty-Three, upon the summit of Mount Sumeru and toward the south, an object resembling a great cloud, and he said to his ministers:

"—Do you see, within the Heaven of the Thirty-Three, upon the summit of Mount Sumeru and toward the southern side, an object resembling a great cloud?

"—Yes, we see it, Heavenly King.

"The king then said:

"—Do you know what it is? It is the Hall of the True Dharma^[09] of the Heaven of the Thirty-Three. Within that hall, on the eighth, fourteenth, or fifteenth day of the month, a deva of the Heaven of the Thirty-Three reflects upon the Dharma and its meaning for the sake of devas and human beings."

“Ānanda, King Mūrdhaja then proceeded to the Heaven of the Thirty-three. Upon arriving, the king entered the Hall of the True Dharma. There, Śakra, Lord of the Devas, yielded half his seat to King Mūrdhaja and invited him to sit. King Mūrdhaja then sat upon half of Śakra’s seat. At that time, the king and Śakra were in every respect indistinguishable: their radiance did not differ, their complexion did not differ, their appearance did not differ, and neither their deportment, ceremonial conduct, nor clothing differed. They differed only in the blinking of their eyes.

“Ānanda, after another exceedingly long period of time, King Mūrdhaja thought: ‘I possess Jambudvīpa, which is prosperous and supremely delightful, with a great multitude of people. I possess the seven treasures and have a full thousand sons, and within my palace precious jewels rained down for seven days until they reached my knees. I also possess Godānīya, Pūrvavideha, and Uttarakuru.

I have witnessed the great assembly of the Thirty-three Devas. I was admitted into the devas’ Hall of the True Dharma, and Śakra, Lord of the Devas, yielded half his seat to me, upon which I sat. Śakra and I are in every respect indistinguishable: our radiance does not differ, our complexion does not differ, our appearance does not differ, and neither our deportment and ceremonial conduct nor even our clothing differs.

We differ only in the blinking of our eyes. Perhaps I should now drive Śakra away, seize that half of the seat, and become king of devas and human beings, free and sovereign.’

“Ānanda, as soon as King Mūrdhaja conceived this thought, he unexpectedly fell back down to Jambudvīpa. He immediately lost his bases of psychic power, contracted an illness, and became gravely afflicted. When he was about to die, his close ministers came to his side and asked:

“‘Your Majesty, if a brahmin, householder, minister, or subject should come and ask us, “What instructions did King Mūrdhaja give at the time of his death?” how should we answer that brahmin, householder, or subject?’

“The king told his close ministers:

“‘If a brahmin, householder, or subject comes and asks you, “What did the king say at the time of his death?” you should answer as follows: “King Mūrdhaja acquired Jambudvīpa, yet when he died he was still not satisfied. King Mūrdhaja acquired the seven treasures, yet when he died he was still not satisfied. King Mūrdhaja had a full thousand sons, yet when he died he was still not satisfied.

King Mūrdhaja experienced a rain of precious jewels for seven days, yet when he died he was still not satisfied. King Mūrdhaja acquired Godānīya, yet when he died he was still not satisfied. King Mūrdhaja acquired Pūrvavideha, yet when he died he was still not satisfied.

King Mūrdhaja acquired Uttarakuru, yet when he died he was still not satisfied. King Mūrdhaja witnessed the assembly of the devas, yet when he died he was still not satisfied. King Mūrdhaja fully enjoyed the five kinds of sensual pleasure—forms, sounds, odors, flavors, and tangible objects—yet when he died he was still not satisfied.” If a brahmin or subject comes and asks you, “What did King Mūrdhaja say at the time of his death?” you should answer exactly in this way.’”

The Blessed One then recited these verses:

Though heaven rains precious jewels,

Those ruled by desire remain unsatisfied.

Craving is suffering; where is joy?

The wise should understand this.

Even if one obtained a heap of gold

As high as the Himalayas,

It would not satisfy one in the least;

Thus do the wise reflect.

Though gaining the five celestial pleasures,

They do not regard them as happiness.

Ending craving, unattached to desire—

Such is a disciple of the Fully Awakened One.

The Blessed One then said:

“Ānanda, who do you think King Mūrdhaja of that former time was? Do not think that he was someone else. You should know that he was none other than I myself. Ānanda, at that time I benefited myself and also benefited others and everyone at large.

Out of compassion for the world, I sought welfare and benefit, peace and happiness, for devas and human beings. At that time, however, the Dharma I taught did not lead to the ultimate, was not ultimately pure, and did not culminate in the holy life. Because the holy life was not completely consummated, I had not then escaped birth, aging, illness, death, weeping, and distress, nor was I yet able to transcend all suffering. Ānanda, today I have appeared in the world as the Tathagata, the Unattached One, the Perfectly Awakened One, accomplished in knowledge and conduct, the Well-Gone One, knower of the world, unsurpassed person, guide of those to be tamed, teacher of devas and human beings, called the Buddha, the Blessed One.

I have now benefited myself and also benefited others and everyone at large. Out of compassion for the world, I seek welfare and benefit, peace and happiness, for devas and human beings.

“The Dharma I now teach leads to the ultimate, is ultimately pure, and culminates in the holy life. Having brought the holy life to its consummation, I have escaped birth, aging, illness, death, weeping, and distress. I have been liberated from all suffering.”

Thus did the Buddha teach. Having heard his teaching, Venerable Ānanda and the bhikkhus rejoiced and respectfully put it into practice.

Notes:

^[01] No Pāli parallel has been found. Cf. Divy., pp. 210–226. Separate Chinese translations: No. 39, The Sutra Spoken by the Buddha on the Past Life of King Mūrdhaja, translated by Dharmarakṣa of the Western Jin; No. 40, The Sutra of King Māndhātṛ, translated by Dharmakṣema of the Northern Liang; and No. 125 (17.7), Ekottarika Āgama, Chapter 17, Sutra 7.

^[02] Mūrdhaja 頂生; Pāli: Muddhāvasitta. In No. 40 the name is transcribed as Māndhātṛ. He is commonly called the Consecrated King, a king to whom the throne is transmitted through the rite of consecration.

^[03] Godānīya 瞿陀尼, that is, the western continent where cattle are used as the standard of value in the exchange of goods.

^[04] Pūrvavideha 弗婆鞞陀提. Pāli: Pubbavideha, the continent of Superior Bodies in the east.

^[05] Uttarakuru 鬱單日; another transcription: the northern continent of Kuru. Pāli: Uttara-kuru.

^[06] This means that there is no conception of a self or soul and no private property or individual possessions.

^[07] Garment tree 衣樹. The people there use tree bark for clothing.

^[08] Day-Shadow-Measuring Tree 晝度樹, “the tree that measures the day’s shadow.” Pāli: pāricchattaka; also translated as coral tree or perfectly produced tree.

^[09] Hall of the True Dharma 正法堂; Pāli: Dhammasabhā, the assembly hall of the devas.

61. THE SUTRA OF THE SIMILE OF COW DUNG^[1]

Thus have I heard:

At one time, the Buddha was wandering in the country of Śrāvastī, staying in Jeta Grove, Anāthapiṇḍika’s Park.

At that time, a bhikkhu was sitting in meditation in a secluded place and thought: “Is there any form that is permanent, unchanging, entirely pleasurable, and everlasting? Is there any feeling, perception, volitional formation, or consciousness that is permanent, unchanging, entirely pleasurable, and everlasting?”

In the late afternoon, that bhikkhu rose from his seat in the secluded place, went to the Buddha, bowed his head at the Buddha’s feet, sat to one side, and said:

“Blessed One, today, while sitting in meditation in a secluded place, I thought: ‘Is there any form that is permanent, unchanging, entirely pleasurable, and everlasting? Is there any feeling, perception, volitional formation, or consciousness that is permanent, unchanging, entirely pleasurable, and everlasting?’”

The Buddha told the bhikkhu:

“There is no form that is permanent, unchanging, entirely pleasurable, and everlasting. There is no feeling, perception, volitional formation, or consciousness that is permanent, unchanging, entirely pleasurable, and everlasting.”

The Blessed One then scraped up a small amount of cow dung with his fingernail and said to the bhikkhu:

“Bhikkhu, do you see that I have scraped up this small amount of cow dung with my fingernail?”

The bhikkhu replied:

“Blessed One, I see it.”

The Buddha said:

“Bhikkhu, so too, there is not the slightest form that is permanent, enduring, unchanging, wholly pleasurable, and eternally abiding; likewise, there is not the slightest feeling, perception, formation, or consciousness that is permanent, enduring, unchanging, wholly pleasurable, and eternally abiding. Why is this? Bhikkhu, I recall that in the past, over a long period of time, I continually performed meritorious deeds.

After performing meritorious deeds for that long period, I experienced the pleasant fruits of their recompense. In those former times, I cultivated the mind of loving-kindness for seven years; throughout seven cycles of cosmic formation and destruction^[02], I did not return to this world. During the destruction of a cosmic age, I was born in the Ābhāsvara heaven^[03].

During the formation of a cosmic age, I was born in an empty palace of Brahmā^[04]; there in that Brahmā realm, I became the Great Brahmā. Through one thousand subsequent rebirths elsewhere, I became the Lord of the Īśvara Heaven; in thirty-six rebirths I became Śakra, Lord of the Devas; and in immeasurably many further rebirths I became a kṣatriya Mūrdhābhiṣikta king^[05].

“Bhikkhu, when I was a kṣatriya Mūrdhābhiṣikta king, I possessed eighty-four thousand great elephants covered with exceedingly beautiful trappings and adorned with precious white pearl necklaces^[06], foremost among them being the royal elephant Usāha^[07].

“Bhikkhu, when I was a kṣatriya Mūrdhābhiṣikta king, I possessed eighty-four thousand horses covered with beautiful trappings. They were adorned with precious gold, silver, and jeweled ornaments, foremost among them being the horse Mao^[08].

“Bhikkhu, when I was a kṣatriya Mūrdhābhiṣikta king, I possessed eighty-four thousand chariots adorned on four sides with precious multicolored patterned hides of such beasts as lions, tigers, and leopards, woven in various intermingled colors. Foremost among them was a chariot of great speed called Musical Sound^[09].

“Bhikkhu, when I was a kṣatriya Mūrdhābhiṣikta king, I possessed eighty-four thousand great cities, exceedingly prosperous and densely populated, foremost among them being the royal city of Kusāvatī^[10].

“Bhikkhu, when I was a kṣatriya Mūrdhābhiṣikta king, I possessed eighty-four thousand mansions. There were four kinds of jeweled mansions, made of gold, silver, beryl, and crystal, foremost among them being the Hall of the True Dharma^[11].

“Bhikkhu, when I was a kṣatriya Mūrdhābhiṣikta king, I possessed eighty-four thousand royal couches. There were four kinds of jeweled couches, made of gold, silver, beryl, and crystal. They were spread with various cushions and mats woven from five-colored wool; covered with brocade, gauze, fine silk, and silk cloth; furnished with quilts and cushions, with pillows at both ends; and spread with precious antelope-skin rugs^[12].

“Bhikkhu, when I was a kṣatriya Mūrdhābhiṣikta king, I possessed eighty-four thousand pairs of garments: soma garments^[13], brocade garments, silk garments, kārpāsa garments, and kāliṅga-bhāradvāja garments.

“Bhikkhu, when I was a kṣatriya Mūrdhābhiṣikta king, I possessed eighty-four thousand women whose bodies were delicate, pure, and radiant. Their beauty surpassed that of ordinary people and was not inferior to that of the devas. Their bearing was upright and graceful, inspiring delight in all who beheld them, and they were adorned with all kinds of precious ornaments and necklaces. All belonged to the kṣatriya clan. In addition, women from other clans were beyond number.

“Bhikkhu, when I was a kṣatriya Mūrdhābhiṣikta king, I possessed eighty-four thousand dishes of food, which were continually prepared for me to eat by day and night^[14].

“Bhikkhu, among those eighty-four thousand dishes, there was one exceedingly delicious and pure dish, possessing immeasurable flavors, which I regularly ate.

“Bhikkhu, among those eighty-four thousand women, there was one woman of the kṣatriya clan, exceptionally graceful and beautiful, who attended upon me.

“Bhikkhu, among those eighty-four thousand pairs of garments, there was one pair—whether soma garments, brocade garments, silk garments, kārpāsa garments^[15], or kāliṅga-bhāradvāja garments—which I regularly wore.

“Bhikkhu, among those eighty-four thousand royal couches, there was one royal couch made of either gold, silver, beryl, or crystal. It was spread with cushions and mats woven from five-colored wool; covered with brocade, gauze, fine silk, and silk cloth; furnished with quilts and cushions, with pillows at both ends; and spread with a precious antelope-skin rug. That was where I regularly lay.

“Bhikkhu, among those eighty-four thousand mansions, there was one mansion made of either gold, silver, beryl, or crystal, called the Hall of the True Dharma, where I regularly dwelt.

“Bhikkhu, among those eighty-four thousand great cities, there was one exceedingly prosperous and densely populated city called Kusāvatī, where I regularly dwelt.

“Bhikkhu, among those eighty-four thousand chariots, there was one fashioned from the multicolored hides of such beasts as lions, tigers, and leopards, woven in intermingled colors for adornment. It traveled with great speed and was called the Musical Sound Chariot. I regularly rode in it to the mansions to view the gardens.

“Bhikkhu, among those eighty-four thousand horses, there was one deep blue horse with a birdlike head, called the horse Mao. I regularly rode it to the mansions to view the gardens.

“Bhikkhu, among those eighty-four thousand great elephants, there was one whose entire body was pure white and whose seven limbs were perfectly straight, called the royal elephant Usāha. I regularly rode it to the mansions to view the gardens.

“Bhikkhu, at that time I thought: ‘What karmic fruit and what karmic recompense have caused me today to possess such great spiritual power, great majesty, great merit, and great supernatural might?’

“Bhikkhu, I further thought: ‘These are the fruits of three kinds of karma and the recompense of three kinds of karma, which have caused me today to possess great spiritual power, great majesty, great merit, and great supernatural might: first, giving; second, self-discipline; and third, protection.’

“Bhikkhu, you should contemplate that everything possessed^[16] must perish, and even spiritual powers must be lost. Bhikkhu, what do you think? Is form permanent or impermanent?”

He replied:

“Blessed One, it is impermanent.”

The Buddha further asked:

“Is that which is impermanent suffering or not suffering?”

He replied:

“Blessed One, it is suffering and subject to change.”

The Buddha further asked:

“If a phenomenon is impermanent, suffering, and subject to change, should a well-learned noble disciple regard it thus: ‘This is myself; this belongs to me; I belong to this’?”

He replied:

“Blessed One, no.”

The Buddha further asked:

He replied:

“Blessed One, it is impermanent.”

The Buddha further asked:

“Is that which is impermanent suffering or not suffering?”

He replied:

“Blessed One, it is suffering and subject to change.”

The Buddha further asked:

“If a phenomenon is impermanent, suffering, and subject to change, should a well-learned noble disciple regard it thus: ‘This is myself; this belongs to me; I belong to this’?”

He replied:

“Blessed One, no.”

“Therefore, Bhikkhu, you should train thus: ‘Whatever form there is—past, future, or present; internal or external; coarse or subtle; beautiful or ugly; near or far—all of it is not myself, does not belong to me, and I do not belong to it.’ Contemplate it with wisdom and know it correctly as it truly is. ‘Whatever feeling, perception, formation, or consciousness there is—past, future, or present; internal or external; coarse or subtle; beautiful or ugly; far or near—all of it is not myself, does not belong to me, and I do not belong to it.’ Contemplate it with wisdom and know it correctly as it truly is.”

"Bhikkhu, if a learned noble disciple contemplates in this way, he becomes disenchanted with form, disenchanted with feeling, perception, formations, and consciousness. Through disenchantment, he becomes dispassionate; through dispassion, he is liberated. After liberation, he knows that he is liberated and knows in accordance with reality: Birth has ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth."

After hearing the Buddha teach thus, that bhikkhu carefully received and remembered it. He then rose from his seat, bowed at the Buddha’s feet, circumambulated him three times, and withdrew.

After receiving the Buddha’s instruction, that bhikkhu dwelt alone in seclusion, vigilant and diligently cultivating the path. Dwelling alone in seclusion, vigilant and diligently cultivating the path, he attained the goal for which a clansman shaves off his hair and beard, dons the kasaya robe, leaves the household life for homelessness, and goes forth to train in the path: seeking only the unsurpassed holy life, in this very life he personally knew, directly realized, and bodily attained it, accomplishing and abiding in it. He knew in accordance with reality: "Birth has ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth." Thus, after realizing the Dharma, that bhikkhu ultimately attained arhatship.

Thus did the Buddha teach. Having heard the Buddha’s teaching, that bhikkhu rejoiced and respectfully practiced it.
Notes:

^[01] The simile of the lump of cow dung. Pāli parallel: S.22.96, Gomayaṃ. See No. 99 ⁽²⁶⁴⁾.

^[02] Thất phản thành bại 七反成敗: the seven cycles of the world’s formation and destruction.

^[03] Hoảng Dục Heaven 晃昱天; other Chinese translations: Radiant Sound Heaven, Heaven of Supreme Radiance. Pāli: Ābhassara.

^[04] Empty Brahmā Palace 空梵宮殿. Pāli: suññaṃ Brahma-vimānaṃ; see D.1, Brahmajāla-sutta.

^[05] Pāli: Khattiya-muddhāvasitta, a consecrated king born into the kshatriya lineage.

^[06] White pearl necklace 白珠珞; Song-Yuan-Ming editions: 絡.

^[07] Elephant King Uposatha 于娑賀. Pāli: Uposathanāgarāja.

^[08] Horse King Valāhaka [馬+毛]馬王. Pāli: Valāhaka-assarāja.

^[09] Music-Sounding Chariot 樂聲車. Pāli: Vejayanta ratha, the Chariot—or Palace—of Victory.

^[10] Kusāvati 拘舍惒堤. Pāli: Kusāvati.

^[11] Palace of the True Dharma 正法殿. Pāli: Dhammapāsāda.

^[12] Chinese transliteration: gia-lăng-già-ba-hòa-la ba-giá-tất-đa-la-na 加陵伽波惒邏波遮悉多羅那. Pāli: kadalimigapavara-pacchattharaṇa, an exceptionally precious rug made from antelope hide.

^[13] Sơ-ma cloth 初摩衣; Yuan-Ming editions: sô 芻. Pāli: khoma-pilotikā, linen cloth.

^[14] The Taishō edition reads tận dạ 盡夜, "throughout the night." Here it is read as trú dạ 晝夜, "day and night."

^[15] Kiếp-bối cloth 劫貝衣. Pāli: kappāsika, cotton cloth.

^[16] "All possessions" 一切所有; Song-Yuan-Ming editions: "all conduct" 所行.

62. SUTRA ON KING BIMBISĀRA WELCOMING THE BUDDHA^[1]

Thus have I heard:

At one time the Buddha was traveling through the country of Magadha together with an assembly of one thousand great bhikkhus, all of whom were Unattached Ones, True and Perfect Ones,^[02] and had formerly been matted-hair ascetics.^[03] He arrived at the Magadhan settlement near the city of Rājagṛha.

At that time Bimbisāra,^[04] King of Magadha, heard that the Blessed One was traveling through the country of Magadha together with an assembly of one thousand great bhikkhus, all of whom were Unattached Ones, True and Perfect Ones, and had formerly been matted-hair ascetics, and that he had arrived at this Magadhan settlement near the city of Rājagṛha. Having heard this, King Bimbisāra of Magadha ordered the four divisions of his army to be assembled: elephants, cavalry, chariots, and infantry. After assembling the four divisions of his army, the king, accompanied by a vast and innumerable retinue extending for one yojana, proceeded to the Buddha’s dwelling place.

Then the Buddha saw King Bimbisāra of Magadha approaching from afar. Taking a shortcut, he went beneath the royal banyan tree known as Well-Established,^[05] spread out his nisīdana, and sat cross-legged together with the assembly of bhikkhus.

From afar, King Bimbisāra of Magadha saw the Blessed One amid the grove, majestic and beautiful like the moon surrounded by the host of stars, radiant and brilliant like a golden mountain. His excellent marks were complete, his spiritual majesty was imposing, his faculties were serene and unobstructed, he had accomplished perfect self-mastery, and his mind was peaceful. Having seen the Buddha, the king and his attendants descended from their vehicles.

Kshatriya kings who have been consecrated by the pouring of water upon the crown of the head, becoming rulers of the people and governing the land, possess five royal insignia: first, the sword; second, the parasol; third, the celestial crown; fourth, the fly whisk with a jade handle; and fifth, embroidered shoes. Upon arriving there, however, the king removed them all and left behind the four divisions of his army. He proceeded on foot before the Buddha, bowed reverently, and three times announced his name and identity, saying:

"Blessed One, I am Seniya Bimbisāra,^[06] King of Magadha."

The Blessed One then said:

"Great King, so it is, so it is. The Great King is Seniya Bimbisāra, King of Magadha."

After Seniya Bimbisāra, King of Magadha, had announced his name and identity three times, he bowed to the Buddha and sat to one side. Some greeted the Buddha and then sat to one side. Some placed their palms together toward the Buddha and then sat to one side. Some, on seeing the Buddha from afar, silently sat down.

At that time Venerable Uruvelā Kassapa^[07] was seated within the assembly. He was one upon whom all the people of Magadha fixed their attention, regarding him as a great and honored teacher, a true and unattached person. The people of Magadha then thought: "Does the ascetic Gotama practice the holy life under Uruvelā Kassapa, or does Uruvelā Kassapa practice the holy life under the ascetic Gotama?"

The Blessed One knew the thoughts in the minds of the people of Magadha and addressed Venerable Uruvelā Kassapa in verse:

Kassapa, what did you perceive,

That you abandoned fire and came here?

Kassapa, tell me so I may know

Why you no longer worship fire.

Food and drink offer every flavor;

Because of desire, fire is worshiped.

Seeing this to be so in the world,

I therefore took no delight in worshiping it.

Kassapa’s mind took no delight

In food and drink of every flavor;

Why did you take no delight in gods and humans?

Kassapa, speak so I may understand.

I saw peace and complete cessation,

The unconditioned, free from desire for existence;

I saw nothing exalted among gods,

And therefore I no longer worshiped fire.

The Blessed One is supreme;

The Blessed One is free from wrong thought.

Clearly perceiving all dharmas,

I have received the supreme Dharma.

The Blessed One then said:

"Kassapa, manifest your bases of spiritual power so that this assembly may be gladdened and inspired with faith."

Thereupon Venerable Uruvelā Kassapa, by means of such bases of spiritual power, disappeared from the place where he was seated, appeared in the east, rose into the sky, and displayed the four deportments: walking, standing, lying down, and sitting. The Venerable then entered the fire concentration. After Venerable Uruvelā Kassapa entered the fire concentration, innumerable rays of fire in various colors—blue, yellow, red, white, blended hues, and crystal-colored—issued from his body.

When fire issued from the lower part of his body, water issued from the upper part; when fire issued from the upper part of his body, water issued from the lower part. In the same manner, he rose into the sky from the south, west, and north and displayed the four deportments: walking, standing, lying down, and sitting. The Venerable again entered the fire concentration.

After Venerable Uruvelā Kassapa entered the fire concentration, innumerable rays of fire in various colors—blue, yellow, red, white, blended hues, and crystal-colored—issued from his body. When fire issued from the lower part of his body, water issued from the upper part; when fire issued from the upper part of his body, water issued from the lower part. After manifesting his bases of spiritual power, Venerable Uruvelā Kassapa bowed at the Buddha’s feet and said:

"Venerable Blessed One, the Buddha is my Teacher; I am a disciple of the Buddha. The Buddha possesses omniscience; I do not possess omniscience."

The Blessed One said:

"So it is, Kasyapa; so it is, Kasyapa. I possess omniscience; you do not possess omniscience."

At that time, the Venerable Uruvilva Kasyapa spoke these verses concerning himself:

In former days, before I understood,

I worshiped fire, seeking liberation;

Though old, I still remained blind,

Astray, not seeing the ultimate truth.

Now I have seen the Supreme State,

As taught by the Unsurpassed Naga:

The unconditioned, release from every suffering;

Having seen it, birth and death are ended.

When the people of Magadha saw this, they thought: "It is not the ascetic Gautama who follows Uruvilva Kasyapa to cultivate the holy life; rather, it is Uruvilva Kasyapa who follows the ascetic Gautama to cultivate the holy life." The Blessed One knew the thoughts in the minds of the people of Magadha and then taught the Dharma to Seniya Bimbisara, king of Magadha, inspiring ardent aspiration and bringing him to rejoicing.

After employing innumerable skillful means to teach the Dharma to the king, inspiring ardent aspiration and bringing him to rejoicing, he followed the customary Dharma of the Buddhas and first taught the upright and excellent teaching that brings joy to those who hear it: he taught giving, moral discipline, and the Dharma leading to heavenly rebirth; he denounced sensual desire as a calamity and birth and death as defilement; and he praised freedom from desire as a wondrous, pure, and immaculate factor of the Path.

The Blessed One taught such teachings to that great king. He knew that the king possessed a joyful mind, a fully prepared mind, a gentle mind, a patient mind, an elevated mind, a concentrated mind, a mind free from doubt, and an inexhaustible mind, and that he had the capacity and strength to receive the true Dharma. Then, in accordance with the essential teachings proclaimed by the Buddhas, the Blessed One taught the king suffering, its arising, its cessation, and the Path. He taught:

"Great King, form is a phenomenon subject to arising and ceasing. Great King, you should know that form is a phenomenon subject to arising and ceasing. Great King, feeling, perception, formations, and consciousness are phenomena subject to arising and ceasing. Great King, you should know that consciousness is a phenomenon subject to arising and ceasing.

"Great King, just as, during heavy rain, bubbles on the surface of the water arise and cease, so too does form arise and cease. You should know that form is a phenomenon subject to arising and ceasing. Great King, feeling, perception, formations, and consciousness are phenomena subject to arising and ceasing. Great King, you should know that consciousness is a phenomenon subject to arising and ceasing.

"Great King, if a good man knows the arising and ceasing of form, he knows that form will not arise again in the future. Great King, if a good man knows the arising and ceasing of feeling, perception, formations, and consciousness, he then knows that consciousness will not arise again in the future. Great King, if a good man knows form as it truly is, he does not cling to form, does not identify with form, is not defiled by form, does not abide in form, and does not delight in thinking, ‘Form is self.’ Great King, if a good man knows feeling, perception, formations, and consciousness as they truly are, he does not cling to consciousness, does not identify with consciousness, is not defiled by consciousness, does not abide in consciousness, and does not delight in thinking,

‘Consciousness is self.’ Great King, if a good man does not cling to form, does not identify with form, is not defiled by form, does not abide in form, and does not delight in thinking, ‘Form is self,’ he will not receive form in the future.

Great King, if a good man does not cling to feeling, perception, formations, and consciousness, does not identify with consciousness, is not defiled by consciousness, does not abide in consciousness, and does not delight in thinking, ‘Consciousness is self,’ he will not receive consciousness in the future. Great King, that good man becomes immeasurable, incalculable, and boundless, and realizes quiescence. When he relinquishes this body of the five skandhas, he will no longer receive another body of skandhas."

At that time, the people of Magadha thought: "If form is impermanent, and feeling, perception, formations, and consciousness are impermanent, then who acts, and who experiences suffering and happiness?"

The Blessed One knew the thoughts of the people of Magadha and said to the bhiksus:

"Unlearned, foolish ordinary people perceive a self as self and cling to self, but in truth there is no self and nothing belonging to a self. Self is fundamentally nonexistent, and what belongs to self is fundamentally nonexistent. When phenomena arise, they arise; when phenomena cease, they cease.

Suffering arises entirely through the convergence of causes and conditions. When those causes and conditions are absent, all suffering ceases. Through the continuous convergence of conditions, beings give rise to phenomena.

Having seen the continuous arising of beings, the Tathagata speaks of ‘birth and death.’ With the divine eye, purified and surpassing that of ordinary humans, I see beings as they truly are at the time of death and at the time of birth—beautiful or ugly, excellent or inferior, passing to good destinations or to bad destinations, all in accordance with the karma those beings have created—and I see this as it truly is.

"If beings have accomplished evil conduct of body, evil conduct of speech and mind, reviled noble ones, held wrong views, and accomplished karma arising from wrong views, then, because of those causes and conditions, when their bodies break up and their lives end, those beings will certainly go to an evil destination and be born in hell. If beings have accomplished wholesome conduct of body, wholesome conduct of speech and mind, have not reviled noble ones, hold right view, and have accomplished karma arising from right view, then, because of those causes and conditions, when their bodies break up and their lives end, those beings will certainly ascend to a good destination, even to a heavenly realm.

I know those beings in this way, yet I do not say: ‘That is a self that can feel, can speak, acts and causes others to act, rises and causes others to rise, and here or there experiences the results of wholesome and unwholesome karma.’ Regarding this, one may think as follows: That is unreasonable; that cannot be established. What occurs does so in accordance with the Dharma: because of this, that arises; without this, that does not arise.

When this exists, that exists; when this ceases, that ceases. That is, conditioned by ignorance there are formations, and so on, until conditioned by birth there are aging and death. When ignorance ceases, formations cease, and so on, until with the cessation of birth, aging and death cease.

"Great King, what do you think? Is form impermanent or permanent?"

The king replied:

"Venerable Blessed One, it is impermanent."

He further asked:

"If it is impermanent, is it suffering or not suffering?"

"Venerable Blessed One, it is suffering and subject to change."

"If a phenomenon is impermanent, suffering, and subject to change, should a learned noble disciple regard it thus: ‘This is self; this is mine; I belong to this’?"

"Venerable Blessed One, he should not."

He further asked:

"If it is impermanent, is it suffering or not suffering?"

"Venerable Blessed One, it is suffering and subject to change."

"If a phenomenon is impermanent, suffering, and subject to change, should a learned noble disciple regard it thus: ‘This is self; this is mine; I belong to this’?"

"Venerable Blessed One, he should not."

"Great King, you should train yourself thus: Whatever form there may be—past, future, or present; internal or external; coarse or subtle; beautiful or ugly; near or far—all of it is not self, is not mine, and I do not belong to it. One should contemplate and know this as it truly is through wisdom.

"Great King, whatever feeling, perception, formations, or consciousness there may be—past, future, or present; internal or external; coarse or subtle; beautiful or ugly; near or far—all of it is not self, is not mine, and I do not belong to it. One should contemplate and know this as it truly is through wisdom. What is regarded as my self is not mine. One should contemplate and know this correctly, as it truly is."

“Great King, if a well-learned noble disciple contemplates rightly in this way, he becomes disenchanted with form, disenchanted with feeling, perception, formations, and consciousness. Having become disenchanted, he becomes free from desire; being free from desire, he attains liberation. Once liberated, he has the knowledge and vision of liberation, knowing in accordance with reality: ‘Birth has been ended, the holy life has been established, what had to be done has been accomplished, and there will be no further rebirth.’”

When the Buddha had finished teaching this Dharma, Seniya Bimbisāra, King of Magadha, became free from dust and defilement and attained the Dharma-eye concerning the arising of phenomena; likewise, eighty thousand devas and twelve thousand people of Magadha became free from dust and defilement and attained the Dharma-eye concerning the arising of phenomena. At that time, Seniya Bimbisāra, King of Magadha, saw the Dharma, attained the Dharma, awakened to the pure Dharma, cut off doubt, passed beyond delusion, no longer revered or followed anyone else, was no longer hesitant, and had become securely established in the fruit of realization. Having attained fearlessness regarding the Blessed One’s Dharma, he rose from his seat, bowed his head at the Buddha’s feet, and said:

“Blessed One, today I take refuge in the Buddha, the Dharma, and the Sangha of bhikkhus. May the Blessed One accept me as an upasaka. From this day forth, for the rest of my life, I take refuge until the end of my life.”

Thus did the Buddha teach. After Seniya Bimbisāra, King of Magadha, the eighty thousand devas, the twelve thousand people of Magadha, and the one thousand bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

Notes:

^[01] This sutra recounts the first meeting of King Bimbisāra with the Buddha and his becoming a disciple of the Buddha. Pāli parallel: Vinaya Piṭaka, Mv. I. 22. Separate Chinese translations: No. 41, Sutra Spoken by the Buddha on King Bimbisāra, translated by Faxian of the Song dynasty; No. 99 (1074), Saṃyukta Āgama 38, sutra 1074; No. 100 ⁽¹³⁾, Alternative Translation of the Saṃyukta Āgama, sutra 13. See also No. 200, Sutra of the Collected Hundred Causes, fascicle 2; No. 1421, Five-Part Vinaya, fascicle 16; No. 1428, Four-Part Vinaya, fascicle 33; No. 1435, Ten-Recitation Vinaya, fascicle 24.

^[02] All were arhats.

^[03] “Matted hair” 編 髮. Pāli: jaṭilaka. Here this refers to the three Uruvela-Kassapa brothers and their disciples after they had taken refuge in the Buddha.

^[04] King Bimbisāra of Magadha 摩 竭 陀 王 頻 鞞 娑 邏. Pāli: Bimbisāra Magadha-rāja.

^[05] The king of well-established banyan trees 善 住 尼 拘 類 樹 王.

^[06] Seniya Bimbisāra 洗 尼 頻 鞞 娑 邏. Pāli: Seniya Bimbisāra.

^[07] Uruvela-Kassapa 鬱 毗 羅 迦 葉. Pāli: Uruvela-Kassapa, the eldest of the three brothers and a preeminent teacher among the matted-hair ascetics.