中阿含經

63. THE SUTRA OF BỆ-BÀ-LĂNG-KỲ^[1]

Thus have I heard:

At one time the Buddha was journeying through the country of Kosala^[02].

At that time, the Blessed One was traveling along the road with a great assembly of bhikkhus. While on the way, he smiled radiantly. Venerable Ānanda saw the Blessed One smile, and thereupon joined his palms toward the Blessed One and said:

“Blessed One, for what cause and condition did the Blessed One smile? Tathagatas, Worthy Ones, Perfectly Enlightened Ones, never smile without cause or condition. I wish to hear its meaning.”

The Blessed One then said:

“Ānanda, in this very region, the Tathagata Kāśyapa, the Worthy One, the Perfectly Enlightened One, once sat in this place and taught the Dharma to his disciples.”

Thereupon, at that very place, Venerable Ānanda quickly prepared a seat, joined his palms toward the Blessed One, and said:

“Blessed One, I humbly beseech the Blessed One also to sit here and teach the Dharma to his disciples. Thus, this place will have been frequented by two Tathagatas, Worthy Ones, Perfectly Enlightened Ones.”

The Blessed One then sat down upon the seat that Venerable Ānanda had prepared. After sitting down, he said:

“Ānanda, in this region the Tathagata Kāśyapa, the Worthy One, the Perfectly Enlightened One, had an assembly hall. After sitting within it, the Tathagata Kāśyapa, the Worthy One, the Perfectly Enlightened One, would teach the Dharma to his disciples. Ānanda, in ancient times there was a village in this region named Bệ-bà-lăng-kỳ^[03], which was exceedingly prosperous and densely populated. Ānanda, in the village of Bệ-bà-lăng-kỳ there was a brahmin and great householder named Vô Nhuế. He was immensely wealthy, possessed immeasurable riches, and had livestock and estates beyond reckoning, together with abundant fiefs and revenue-producing lands of every kind.

“Ānanda, the brahmin and great householder Vô Nhuế had a son named the young brahmin Ưu-đa-la^[04]. He was cherished by his parents and was of pure birth. Going back through seven generations of parents, his lineage was unbroken; generation after generation there had been no blemish. He was widely learned, had heard much, had read all four Vedas^[05], and thoroughly understood etymology, phonology, the fifth discipline of traditional lore, grammar, and exegesis^[06].

“Ānanda, the youth Ưu-đa-la had a good friend, a potter named Nan-đề-bà-la^[07], whom the youth Ưu-đa-la always loved and remembered, and whom he delighted to meet without ever growing weary. Ānanda, the potter Nan-đề-bà-la had taken refuge in the Buddha, the Dharma, and the Sangha of bhikkhus. He had no doubt regarding the Three Jewels^[08], nor any uncertainty regarding suffering, its arising, its cessation, and the path. He possessed faith and virtue, was widely learned, delighted in giving, and had attained wisdom. He abstained from taking life and had abandoned taking life. Laying aside blades and clubs, conscientious and ashamed of wrongdoing, he possessed a compassionate heart and benefited all beings, even insects. He had purified his mind of thoughts of taking life.

“Ānanda, the potter Nan-đề-bà-la abstained from taking what was not given and had abandoned taking what was not given. He took only what was given and gladly accepted whatever was offered. He always delighted in giving, gave joyfully without miserliness, and expected no recompense. He had purified his mind of thoughts of taking what was not given.

“Ānanda, the potter Nan-đề-bà-la abstained from conduct contrary to celibacy and had abandoned conduct contrary to celibacy. He diligently cultivated the celibate life and energetically practiced sublime conduct. He was pure and undefiled, free from desire, and had abandoned sexual activity. He had purified his mind of thoughts contrary to celibacy.

“Ānanda, the potter Nan-đề-bà-la abstained from false speech and had abandoned false speech. He spoke the truth, delighted in truth, and remained established in truth without the slightest wavering. He was entirely trustworthy and did not deceive the world. He had purified his mind of thoughts of false speech.

“Ānanda, the potter Nan-đề-bà-la abstained from divisive speech and had abandoned divisive speech. He practiced refraining from divisive speech and did not cause discord among others. He did not hear something from one person and report it to another in order to incite the latter against the former; nor did he hear something from the latter and report it to the former in order to incite the former against the latter. He reconciled those who were divided and brought joy to those already united. He formed no factions, delighted in no factions, and praised no factions. He had purified his mind of thoughts of divisive speech.

“Ānanda, the potter Nan-đề-bà-la abstained from harsh speech and had abandoned harsh speech. Any words that were brutal, cruel, offensive to the ear, displeasing and disagreeable to others, that caused others distress and prevented composure—such words he abandoned. Any words that were gentle, pleasing, agreeable to the ear, gratifying, delightful and endearing to others, that brought others ease, were clearly spoken, caused no fear, and enabled others to become composed—such words he spoke. He had purified his mind of the inclination toward harsh speech.

“Ānanda, the potter Nan-đề-bà-la abstained from frivolous speech and had abandoned frivolous speech. He spoke at the proper time, spoke truthfully, spoke of the Dharma, spoke of the meaning, spoke of tranquility, spoke of delighting in tranquility, and spoke in ways that were timely, appropriate, skillfully instructive, and skillfully admonitory. He had purified his mind of the inclination toward frivolous speech.

“Ānanda, the potter Nan-đề-bà-la abstained from commerce and had abandoned commerce. He relinquished weights, measures, bushels, and pecks, and relinquished the receiving of merchandise. He did not bind people in servitude, did not seek to use fraudulent measures, and did not oppress or deceive others for the sake of petty gain. He had purified his mind of thoughts of commerce.

“Ānanda, the potter Nan-đề-bà-la abstained from accepting widows and maidens and had abandoned the acceptance of widows and maidens. He had purified his mind of thoughts of accepting widows and maidens.

“Ānanda, the potter Nan-đề-bà-la abstained from accepting male and female slaves and had abandoned the acceptance of male and female slaves. He had purified his mind of thoughts of accepting male and female slaves.

“Ānanda, the potter Nan-đề-bà-la abstained from accepting elephants, horses, cattle, and goats, and had abandoned the acceptance of elephants, horses, cattle, and goats. He had purified his mind of thoughts of accepting elephants, horses, cattle, and goats.

“Ānanda, the potter Nan-đề-bà-la abstained from accepting chickens and pigs and had abandoned the acceptance of chickens and pigs. He had purified his mind of thoughts of accepting chickens and pigs.

“Ānanda, the potter Nan-đề-bà-la abstained from accepting fields, land, shops, and lodgings, and had abandoned the acceptance of fields, land, shops, and lodgings. He had purified his mind of thoughts of accepting fields, land, shops, and lodgings.

“Ānanda, the potter Nan-đề-bà-la abstained from accepting glutinous rice, other grains, and raw beans, and had abandoned the acceptance of glutinous rice, other grains, and raw beans. He had purified his mind of thoughts of accepting glutinous rice, other grains, and raw beans.

“Ānanda, the potter Nan-đề-bà-la abstained from drinking intoxicants and had abandoned drinking intoxicants. He had purified his mind of thoughts of drinking intoxicants.

“Ānanda, the potter Nan-đề-bà-la abstained from using luxurious, high, and broad beds and had abandoned the use of luxurious, high, and broad beds. He had purified his mind of thoughts of using luxurious, high, and broad beds.

“Ānanda, the potter Nan-đề-bà-la abstained from wearing garlands and jeweled necklaces and from applying perfumes and cosmetics, and had abandoned wearing garlands and jeweled necklaces and applying perfumes and cosmetics. He had purified his mind of thoughts of wearing garlands and jeweled necklaces and applying perfumes and cosmetics.

“Ānanda, the potter Nan-đề-bà-la abstained from dancing, singing, and musical performances, and from going to hear or watch them, and had abandoned dancing, singing, and musical performances and going to hear or watch them. He had purified his mind of thoughts of dancing, singing, and musical performances and of going to see or hear them.”

“Ānanda, the potter Nandipāla abstained from accepting gold, silver, and precious jewels; he had abandoned accepting gold, silver, and precious jewels, and had purified his mind of any thought of accepting them.

“Ānanda, the potter Nandipāla abstained from eating after midday and had abandoned eating after midday. He always ate one meal, did not eat at night, and trained in eating at the proper time; he had purified his mind of any thought of eating after midday.

“Ānanda, throughout his life the potter Nandipāla never held a hoe in his hands, never dug the earth with his own hands, nor told others to dig it. If earth had crumbled away from a water-retaining embankment, or had been dug up by mice, he would take it and make pottery, set the vessels out, and say to prospective buyers: ‘Good people, if you have cowpeas^[09], broken rice, barley, large or small sesame beans, bệ beans, or mustard seeds, then after depositing them, you may take whatever pottery you wish^[10].’

“Ānanda, throughout his life the potter Nandipāla cared for his parents. His parents were blind and depended upon him alone; therefore, he had to attend upon them.

“Ānanda, early one morning, the potter Nandipāla went before Kāśyapa Tathagata, the Unattached, the Perfectly Enlightened One. Upon arriving, he bowed at his feet and sat to one side. Kāśyapa Tathagata, the Unattached, the Perfectly Enlightened One, taught him the Dharma, exhorting him, inspiring devotion in him, and bringing joy to his heart. After teaching him the Dharma through countless skillful means, exhorting him, inspiring devotion in him, and bringing joy to his heart, Kāśyapa Tathagata, the Unattached, the Perfectly Enlightened One, sat in silence.

“Ānanda, after Kāśyapa Tathagata, the Unattached, the Perfectly Enlightened One, had taught him the Dharma, exhorted him, inspired devotion in him, and brought joy to his heart, the potter Nandipāla rose from his seat, bowed at the Tathagata’s feet, circumambulated him three times, and departed.

“At that time, the youth Uttara, riding in a chariot drawn by white horses and accompanied by five hundred other youths, set out at daybreak from the village of Vebhaliṅga and went to a secluded place^[11]. There he intended to instruct disciples who had come from many countries, teaching them to recite the Brahminical texts^[12]. The youth Uttara then saw the potter Nandipāla approaching from afar. Having seen him, he asked:

“‘Nandipāla, where have you come from?’

“Nandipāla replied:

“‘Today I went to Kāśyapa Tathagata, the Unattached, the Perfectly Enlightened One, and after making offerings and paying homage to him, I came here. Uttara, would you come with me to Kāśyapa Tathagata, the Unattached, the Perfectly Enlightened One, to make offerings and pay homage to him?’

“The youth Uttara replied:

“‘Friend Nandipāla, I do not wish to see a bald-headed śramaṇa. A bald-headed śramaṇa cannot attain the Way, for the Way is difficult to realize.’

“Thereupon, the potter Nandipāla seized the youth Uttara by his topknot and pulled him down from the chariot. The youth Uttara thought, ‘This potter Nandipāla is neither jesting, deranged, nor foolish. There must be some reason why he has now pulled me by the hair.’ Having thought this, he said:

“‘Friend Nandipāla, I shall go with you! I shall go with you!’

“Nandipāla then rejoiced and said:

“‘Excellent! Let us go.’

“The potter Nandipāla and the youth Uttara went together to Kāśyapa Tathagata, the Unattached, the Perfectly Enlightened One. Upon arriving, they bowed at his feet and sat to one side. The potter Nandipāla addressed Kāśyapa Tathagata, the Unattached, the Perfectly Enlightened One:

“‘Blessed One, this youth Uttara is my friend. He has always enjoyed visiting me, often comes to see me, and never grows weary of doing so, yet he has no faith or reverence for the Blessed One. May the Blessed One skillfully teach my friend the Dharma, bring him joy, and awaken faith and reverence within him.’

“Kāśyapa Tathagata, the Unattached, the Perfectly Enlightened One, then taught the Dharma to the potter Nandipāla and the youth Uttara, exhorting them, inspiring devotion in them, and bringing joy to their hearts. After teaching them the Dharma through countless skillful means, exhorting them, inspiring devotion in them, and bringing joy to their hearts, the Blessed One sat in silence. After Kāśyapa Tathagata, the Unattached, the Perfectly Enlightened One, had taught them the Dharma, exhorted them, inspired devotion in them, and brought joy to their hearts, the two rose from their seats, bowed at his feet, circumambulated him three times, and departed.

“On their return journey, before they had gone far, the youth Uttara asked:

“‘Friend Nandipāla, since you have heard such wondrous Dharma from the Tathagata, the Unattached, the Perfectly Enlightened One, why do you still remain at home, unable to renounce the household life and train in the Noble Way?’

“The potter Nandipāla replied:

“‘Uttara, you know well that throughout my life I must attend upon and support my parents. My parents are blind and depend upon me alone. It is in order to attend upon and support my parents that I remain at home.’

“The youth Uttara then asked:

“‘Nandipāla, may I follow Kāśyapa Tathagata, the Unattached, the Perfectly Enlightened One, renounce the household life and train in the Way, receive full ordination, become a bhikṣu, and cultivate the holy life?’

“The potter Nandipāla and the youth Uttara then turned back and returned to Kāśyapa Tathagata, the Unattached, the Perfectly Enlightened One. Upon arriving, they bowed at his feet and sat to one side. The potter Nandipāla addressed Kāśyapa Tathagata, the Unattached, the Perfectly Enlightened One:

“‘Blessed One, before this youth Uttara and I had gone far on our return journey, he asked me, “Friend Nandipāla, since you have heard such wondrous Dharma from Kāśyapa Tathagata, the Unattached, the Perfectly Enlightened One, why do you still remain at home, unable to renounce the household life and train in the Noble Way?” Blessed One, I replied, “You know well that throughout my life I must attend upon and support my parents.

My parents are blind and depend upon me alone. Therefore, I must attend upon and support them.” Uttara then asked, “Friend Nandipāla, may I follow Kāśyapa Tathagata, the Unattached, the Perfectly Enlightened One, renounce the household life and train in the Way, receive full ordination, become a bhikṣu, and cultivate the holy life?” Blessed One, may you permit my friend to renounce the household life and train in the Way, confer full ordination upon him, and allow him to become a bhikṣu.’

“Kāśyapa Tathagata, the Unattached, the Perfectly Enlightened One, silently accepted Nandipāla’s request. Knowing that Kāśyapa Tathagata, the Unattached, the Perfectly Enlightened One, had silently accepted his request, the potter Nandipāla rose from his seat, bowed at his feet, circumambulated him three times, and departed.

“Not long after Nandipāla had departed, Kāśyapa Tathagata, the Unattached, the Perfectly Enlightened One, permitted the youth Uttara to renounce the household life and train in the Way, and conferred full ordination upon him. After permitting Uttara to renounce the household life and conferring full ordination upon him, the Tathagata remained in the village of Vebhaliṅga for several days. He then donned his robes, took up his alms bowl, and, together with the great community of bhikṣus, journeyed toward the city of Vārāṇasī in the country of Kāśi^[13]. Upon reaching Vārāṇasī, he stayed in the Deer Park at the dwelling place of the seers^[14].

“At that time, King Kṛki^[15] heard that Kāśyapa Tathagata, the Unattached, the Perfectly Enlightened One, while journeying through the country of Kāśi together with the great community of bhikṣus, had reached Vārāṇasī and was staying in the Deer Park at the dwelling place of the seers. Upon hearing this, the king said to his charioteer:

"Prepare the chariot. Today I wish to go to the dwelling place of Kassapa Tathagata, the Arhat, the Perfectly Enlightened One."

"The charioteer obeyed the king’s command and immediately prepared the royal carriage. When it was ready, he reported to the king:

"The splendid chariot has been prepared. May the Divine King proceed as he wishes."

"King Kiki mounted the splendid chariot and departed from Varanasi, traveling to the Deer Park, the dwelling place of the seers. From afar, King Kiki saw Kassapa Tathagata, the Arhat, the Perfectly Enlightened One, amid the grove of trees, magnificent and beautiful like the moon among the stars, radiant and resplendent like a mountain of gold, endowed with perfect marks, majestic in bearing, his faculties serene and unobstructed, entirely self-controlled, his mind calm and silent.

Upon seeing him, the king descended from the chariot, approached Kassapa Tathagata, the Arhat, the Perfectly Enlightened One, bowed at his feet, and sat to one side. After the king had sat down, Kassapa Tathagata, the Arhat, the Perfectly Enlightened One, taught him the Dharma, exhorting him, inspiring his devotion, and bringing his mind to joyful fulfillment. After teaching the king the Dharma through innumerable skillful means, exhorting him, inspiring his devotion, and bringing him to joyful fulfillment, the Tathagata sat in silence.

Having been exhorted by Kassapa Tathagata, the Arhat, the Perfectly Enlightened One, inspired in devotion, and brought to joyful fulfillment, the king immediately rose from his seat, arranged his robe over one shoulder, joined his palms toward the Buddha, and said:

"May the Blessed One, together with the great assembly of bhikkhus, accept my invitation for tomorrow!"

"Kassapa Tathagata, the Arhat, the Perfectly Enlightened One, silently accepted King Kiki’s invitation. Knowing that the Tathagata had accepted by remaining silent, the king bowed his head at the Tathagata’s feet, circumambulated him three times, then withdrew and returned home.

"That night, the king ordered the preparation of abundant delicious, pure, and exquisite food and drink, including every kind of solid and soft food. The arrangements were completed that very night. At daybreak, the king had seats laid out and then sent a messenger to inform the Buddha: ‘Blessed One, the time has now come. The meal is ready. May the Blessed One come at the proper time.’

"Then, early in the morning, Kassapa Tathagata, the Arhat, the Perfectly Enlightened One, dressed in his robe, took his bowl, and, followed by the assembly of bhikkhus, went to King Kiki’s residence. He sat in the foremost seat before the assembly of bhikkhus. When King Kiki saw that the Buddha and the assembly of bhikkhus were seated, he personally poured water for them to wash and personally served them abundant delicious, pure, and exquisite food and drink, satisfying them fully.

When they had finished eating, their bowls had been put away, and water for washing had been provided, the king took a low seat and sat to one side to hear the Dharma. After King Kiki had sat down, Kassapa Tathagata, the Arhat, the Perfectly Enlightened One, taught him the Dharma, exhorting him, inspiring his devotion, and bringing his mind to joyful fulfillment. After teaching the king the Dharma through innumerable skillful means, exhorting him, inspiring his devotion, and bringing his mind to joyful fulfillment, the Tathagata sat in silence.

Having heard the Dharma taught by the Tathagata, the Arhat, the Perfectly Enlightened One, and having been exhorted, inspired in devotion, and brought to joyful fulfillment, King Kiki rose from his seat, arranged his robe over one shoulder, joined his palms toward the Tathagata, and said:

"May the Blessed One and the assembly of bhikkhus accept my invitation to spend the rains retreat here in Varanasi. I shall build five hundred rooms and provide five hundred beds and mattresses, and I shall offer requisites^[16], white rice, and every kind of royal food as offerings to you and the assembly of bhikkhus."

"Kassapa Tathagata, the Arhat, the Perfectly Enlightened One, said to the king:

"Enough, enough, Great King. It is sufficient that your heart is filled with joy."

"Three times in this manner, King Kiki joined his palms toward Kassapa Tathagata, the Arhat, the Perfectly Enlightened One, and said:

"May the Blessed One and the assembly of bhikkhus accept my invitation to spend the rains retreat here in Varanasi. I shall build five hundred rooms and provide five hundred beds and mattresses, and I shall offer requisites, white rice, and every kind of royal food as offerings to the Buddha and the assembly of bhikkhus."

"Kassapa Tathagata, the Arhat, the Perfectly Enlightened One, likewise said three times:

"Enough, enough, Great King. It is sufficient that your heart is filled with joy."

"King Kiki was then unable to bear it. Displeased and deeply sorrowful at heart, he thought: ‘Kassapa Tathagata, the Arhat, the Perfectly Enlightened One, will not accept my invitation to spend the rains retreat here in Varanasi together with the assembly of bhikkhus.’ Having thought this, the king said to Kassapa Tathagata, the Arhat, the Perfectly Enlightened One:

"Blessed One, is there any white-robed householder who serves the Blessed One as I do?"

"Kassapa Tathagata, the Arhat, the Perfectly Enlightened One, replied:

"There is. He lives in the village of Vebhalinga, a prosperous and supremely delightful place with a large population, within the territory of the Great King. Great King, in that village of Vebhalinga there is a potter named Ghatikara.

Great King, the potter Ghatikara has taken refuge in the Buddha, the Dharma, and the assembly of bhikkhus. He has no doubt concerning the Three Jewels and no uncertainty concerning suffering, its origin, its cessation, and the path. He possesses faith, observes the precepts, is widely learned, delights in giving, and has attained wisdom.

He abstains from killing living beings and has abandoned killing. He has laid aside knives and clubs, possesses a sense of shame, and has a compassionate heart, benefiting even every kind of insect. He has completely purified his mind of thoughts of killing.

"Great King, the potter Ghatikara abstains from taking what is not given and has abandoned taking what is not given. He takes only what is given and gladly accepts what is offered. He always delights in giving, gives joyfully without stinginess, and seeks no reward. He has completely purified his mind of thoughts of taking what is not given.

"Great King, the potter Ghatikara abstains from conduct contrary to celibacy and has abandoned conduct contrary to celibacy. He diligently cultivates celibacy, energetically practices sublime conduct, is pure and undefiled, is free from sensual desire, and has abandoned sexual activity. He has completely purified his mind of thoughts contrary to celibacy.

"Great King, the potter Ghatikara abstains from false speech and has abandoned false speech. He speaks the truth, delights in truth, and abides unwaveringly in truth. He is entirely trustworthy and does not deceive the world. He has completely purified his mind of thoughts of false speech.

"Great King, the potter Ghatikara abstains from divisive speech and has abandoned divisive speech. He practices refraining from divisive speech and does not cause discord among others. He does not hear something from one person and repeat it to another in order to incite the latter against the former; nor does he hear something from another person and repeat it to the first in order to incite the first against the other. He reconciles those who are divided and causes those who are united to rejoice. He does not form factions, delight in factions, or praise factions. He has completely purified his mind of thoughts of divisive speech.

"Great King, the potter Ghatikara abstains from harsh speech and has abandoned harsh speech. If words are coarse, cruel, offensive to the ear, displeasing and disagreeable to others, causing others distress and preventing composure, he abandons such speech. If words are gentle, agreeable, pleasing to the ear and heart, bringing joy and affection, giving others ease, clear in sound, frightening no one, and bringing others to composure, he speaks such words. He has completely purified his mind of the inclination toward harsh speech."

“Great King, the potter Nan-đề-bà-la has abandoned frivolous speech and abstains from frivolous speech. He speaks at the proper time, speaks truthfully, speaks of the Dharma, speaks of its meaning, speaks of tranquility, speaks of delighting in tranquility, and speaks in ways that are timely, fitting, well instructed, and well admonished. He has purified his mind of any intention to engage in frivolous speech.

“Great King, the potter Nan-đề-bà-la has abandoned commerce and abstains from commerce. He has relinquished scales, measures, bushels, and the receiving of merchandise. He does not bind people, does not seek to use fraudulent measures, and does not oppress or deceive others for the sake of petty gain. He has purified his mind of any intention to engage in commerce.

“Great King, the potter Nan-đề-bà-la has abandoned accepting widows and maidens and abstains from accepting widows and maidens. He has purified his mind of any intention to accept widows and maidens.

“Great King, the potter Nan-đề-bà-la has abandoned accepting male and female slaves and abstains from accepting male and female slaves. He has purified his mind of any intention to accept male and female slaves.

“Great King, the potter Nan-đề-bà-la has abandoned accepting elephants, horses, cattle, and goats and abstains from accepting elephants, horses, cattle, and goats. He has purified his mind of any intention to accept elephants, horses, cattle, and goats.

“Great King, the potter Nan-đề-bà-la has abandoned accepting chickens and pigs and abstains from accepting chickens and pigs. He has purified his mind of any intention to accept chickens and pigs.

“Great King, the potter Nan-đề-bà-la has abandoned accepting fields, land, shops, and lodgings and abstains from accepting fields, land, shops, and lodgings. He has purified his mind of any intention to accept fields, land, shops, and lodgings.

“Great King, the potter Nan-đề-bà-la has abandoned accepting glutinous rice, ordinary rice, and raw beans and abstains from accepting glutinous rice, ordinary rice, and raw beans. He has purified his mind of any intention to accept glutinous rice, ordinary rice, and raw beans.

“Great King, the potter Nan-đề-bà-la has abandoned drinking intoxicants and abstains from drinking intoxicants. He has purified his mind of any intention to drink intoxicants.

“Great King, the potter Nan-đề-bà-la has abandoned the use of luxurious, high, and broad beds and abstains from using luxurious, high, and broad beds. He has purified his mind of any intention to use luxurious, high, and broad beds.

“Great King, the potter Nan-đề-bà-la has abandoned wearing garlands and jeweled necklaces, applying perfumes, and using cosmetics, and he abstains from wearing garlands and jeweled necklaces, applying perfumes, and using cosmetics. He has purified his mind of any intention to wear garlands or jeweled necklaces, apply perfumes, or use cosmetics.

“Great King, the potter Nan-đề-bà-la has abandoned dancing, singing, and musical performances, as well as going to listen to or watch them, and he abstains from dancing, singing, and musical performances and from going to listen to or watch them. He has purified his mind of any intention to dance, sing, perform, or go to watch or listen to such entertainments.

“Great King, the potter Nan-đề-bà-la has abandoned accepting gold, silver, pearls, and precious gems and abstains from accepting gold, silver, pearls, and precious gems. He has purified his mind of any intention to accept gold, silver, pearls, and precious gems.

“Great King, the potter Nan-đề-bà-la has abandoned eating after midday and abstains from eating after midday. He always eats one meal, does not eat at night, and trains in the practice of eating at the proper time. He has purified his mind of any intention to eat after midday.

“Great King, throughout his life the potter Nan-đề-bà-la has never held a hoe in his hand, dug the earth with his own hands, or told anyone else to dig it. If earth has fallen from a water-retaining embankment or been cast up by mice, he takes it, makes pottery from it, sets the pottery out, and says to prospective takers: ‘Good sirs, if you have beans, broken rice, barley, large or small sesame beans, bệ beans, or mustard seeds, then after pouring them down, you may take this pottery away according to your wishes.’

“Great King, throughout his life the potter Nan-đề-bà-la has cared for his parents. His parents are blind and depend solely upon him; therefore, he must attend upon them.

“Great King, I recall that in the past I once journeyed through the village of Bệ-bà-lăng-kỳ. Great King, early one morning, I put on my robe, took my bowl, and entered the village of Bệ-bà-lăng-kỳ to seek alms. Going from house to house in due order, I came to the home of the potter Nan-đề-bà-la. At that time, Nan-đề-bà-la was away on a small errand. Great King, I asked Nan-đề-bà-la’s parents:

“‘—Elders, where is the potter now?’

“His parents replied:

“‘—Blessed One, your servant has temporarily gone out on a small errand and is not at home. Well-Gone One, your servant has temporarily left the house on a small errand and is not here. Blessed One, there is ordinary rice in the basket and bean soup in the pan. Out of compassion for us, may the Blessed One take and partake of them as he wishes.’

“Great King, I then followed the practice of Uất-đơn-viết^[17], took rice and soup from the basket and pan, and departed. When the potter Nan-đề-bà-la returned home, he saw that less rice remained in the basket and that the soup in the pan had diminished. He asked his parents:

“‘—Who took some of the rice and soup?’

“His parents replied:

“‘My son, today the Tathagata Ca-diếp, the Unattached One, the Perfectly Enlightened One, came here seeking alms. He took rice and soup from the basket and pan and then departed.’

“When the potter Nan-đề-bà-la heard this, he immediately thought: ‘I have gained great benefit and great merit. The Tathagata Ca-diếp, the Unattached One, the Perfectly Enlightened One, freely took what he wished from my home.’ Because of this, he rejoiced, sat cross-legged, composed his mind, and remained in serene silence for seven days; even fifteen days later he was still filled with joy. His parents likewise experienced joy for seven days.

“Again, Great King, I recall that in the past I once journeyed through the village of Bệ-bà-lăng-kỳ. Early one morning, I put on my robe, took my bowl, and entered the village of Bệ-bà-lăng-kỳ to seek alms. Going from house to house in due order, I came to the home of the potter Nan-đề-bà-la. At that time, Nan-đề-bà-la was away on a small errand. Great King, I asked Nan-đề-bà-la’s parents:

“‘—Elders, where is the potter now?’

“The two of them replied:

“‘—Blessed One, your servant has temporarily gone out on a small errand and is not at home. Well-Gone One, your servant has gone out briefly on a small errand and is not here. Blessed One, there is glutinous rice in the large pan and soup in the small pan. Out of compassion for us, may the Blessed One take and partake of them as he wishes.’

“Great King, I then followed the practice of Uất-đơn-viết, took rice and soup from the large and small pans, and departed. When the potter Nan-đề-bà-la returned home, he saw that less rice remained in the large pan and that the soup in the small pan had diminished. He asked his parents:

“‘—Who took rice from the large pan and soup from the small pan?’

“His parents replied:

“‘—My son, today the Tathagata Ca-diếp, the Unattached One, the Perfectly Enlightened One, came here seeking alms. He took rice from the large pan and soup from the small pan and then departed.’

“Upon hearing this, the potter Nan-đề-bà-la thought: ‘I have gained great benefit and great merit. The Tathagata Ca-diếp, the Unattached One, the Perfectly Enlightened One, freely took what he wished from my home.’ Because of this, he rejoiced, sat cross-legged, composed his mind, and remained in serene silence for seven days; even fifteen days later he was still filled with joy. His parents likewise experienced joy for seven days.”

"Furthermore, Great King, I recall that long ago I once spent the rains retreat in the village of Vebhaḷinga. At that time, the dwelling I had newly built had not yet been roofed. The old pottery workshop of the potter Nandipāla had only recently been roofed. Great King, I told the attendant bhikkhus who were standing nearby: 'Go and dismantle the potter Nandipāla's old pottery workshop, bring back the materials, and roof My dwelling.' The attendant bhikkhus obeyed My instruction, went to Nandipāla's home, dismantled the old pottery workshop, bundled the materials together, and brought them back to roof My dwelling. When the potter Nandipāla's parents heard the old pottery workshop being dismantled, they asked:

"'– Who is dismantling Nandipāla's old pottery workshop?'

"The bhikkhus replied:

"'– Elders, we are bhikkhus attending upon Kassapa Tathagata, the Unattached, the Perfectly Enlightened One. We have come to dismantle Nandipāla's old pottery workshop, bundle the materials together, and take them back to roof His dwelling.'

"The potter's parents said:

"'– Venerable Ones, take whatever you wish; no one will hinder you.'

"After returning home, the potter Nandipāla saw that the old pottery workshop had been dismantled and asked his parents:

"'– Who dismantled our old pottery workshop?'

"His parents replied:

"'– My son, today the bhikkhus attending upon Kassapa Tathagata, the Unattached, the Perfectly Enlightened One came and dismantled the old pottery workshop, bundled the materials together, and took them back to roof His dwelling.'

"On hearing this, Nandipāla thought: 'I have gained great benefit and immense merit. Kassapa Tathagata, the Unattached, the Perfectly Enlightened One has freely made use of the property in my household as He pleased.'

"Because of this, he was filled with joy. Sitting cross-legged, he composed and stilled his mind for seven days; even fifteen days later, his joy remained. His parents in that household likewise experienced joy for seven days.

"Great King, throughout the four months of the rains, the potter Nandipāla's old pottery workshop did not leak at all. Why was this? It was through the Buddha's awesome spiritual power. Great King, there was nothing that the potter Nandipāla could not patiently accept and nothing in which he did not delight. Thus his mind was free from sorrow, and he thought: 'Kassapa Tathagata, the Unattached, the Perfectly Enlightened One has been free to make use of my household as He pleased.'

"Great King, there are things that you cannot patiently accept and things in which you do not delight. Thus your mind is deeply sorrowful, and you have thought: 'Kassapa Tathagata, the Unattached, the Perfectly Enlightened One and the community of bhikkhus have not accepted my invitation to spend the rains retreat here in Varanasi.'

"Then Kassapa Tathagata, the Unattached, the Perfectly Enlightened One taught the Dharma to King Kiki, encouraging him, inspiring devotion in him, and bringing his mind to joyful fulfillment. After teaching the Dharma to the king by innumerable skillful means, encouraging him, inspiring devotion in him, and bringing his mind to joyful fulfillment, He rose from His seat and departed.

"Not long after Kassapa Tathagata, the Unattached, the Perfectly Enlightened One had departed, King Kiki ordered his attendants: 'Load five hundred carts with rice, glutinous rice, and all the various foods used by the king. Take them to the home of the potter Nandipāla and say to him: "Nandipāla, these five hundred carts, laden with white rice and all the various foods ordinarily used by the king, have been sent to you as a gift by King Kiki. Out of compassion, please accept them today."' The attendants obeyed the king's command, loaded five hundred carts with white rice and all the various foods used by the king, and took them to the potter Nandipāla's home. Upon arriving, they said:

"– Potter Nandipāla, these five hundred carts, laden with white rice and all the various foods used by the king, have been sent to you as a gift by King Kiki. Out of compassion, please accept them today.

"The potter Nandipāla declined and would not accept them, saying to the king's attendants:

"– Venerable Ones, King Kiki must attend to the great affairs of the realm and therefore has many expenses. Knowing this, I cannot accept them."

At this point, the Buddha said to Ananda:

"Ananda, what do you think? Do you suppose that the young man Uttara at that time was someone else? You should not think so.

You should know that he was none other than Myself. Ananda, at that time I benefited Myself, benefited others, benefited everyone, and had compassion for the world. For the sake of devas and human beings, I sought what was meaningful, beneficial, secure, and joyful.

At that time, however, the Dharma I taught was not ultimate, its purity was not ultimate, and the holy life was not ultimate. Because the holy life was not ultimate, I was then unable to escape birth, old age, illness, death, sorrow, and lamentation, nor was I freed from all suffering. Ananda, now I have appeared in the world as the Tathagata, the Unattached, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, the Well-Gone One, Knower of the World, the Unsurpassed One, the Guide of Those to Be Tamed, Teacher of Devas and Human Beings, called the Buddha, the Blessed One.

Today I have benefited Myself, benefited others, benefited many people, and had compassion for the world. For the sake of devas and human beings, I have sought what is meaningful, secure, and joyful. The Dharma I now teach is ultimate, its purity is ultimate, and the holy life is ultimate.

Because the holy life is ultimate, I have escaped birth, old age, illness, death, sorrow, and lamentation. I am now freed from all suffering."

Thus spoke the Buddha. After the Venerable Ananda and the bhikkhus heard the Buddha's teaching, they rejoiced and respectfully practiced it.

Notes:

^[01] Chinese edition, fascicle 12. Compare Pāli, M. 81, Ghaṭīkāra-sutta, the Discourse on the Potter.

^[02] Câu-tát-la 拘 薩 羅. Pāli: Kosala.

^[03] Bệ-bà-lăng-kỳ 鞞 婆 陵 耆. Pāli: Vebhaḷinga.

^[04] Ưu-đa-la Ma-nạp 優 多 羅 摩 納. According to this text, the Pāli would be Uttaramāṇava, rather than Jotipāla-māṇava in the corresponding Pāli text.

^[05] "The four canonical texts" 四 典 經 refers to the four Vedas. The Pāli has: tiṇṇaṃ vedānaṃ pāragū, one thoroughly versed in the three Vedas.

^[06] Chinese: thâm đạt nhân duyên chánh văn hý ngũ cú thuyết 深 達 因 緣 正 文 戲 五 句 說. Pāli: sanighaṇḍu-keṭubhānaṃ sākkharappabhedānaṃ itihāsa-pañcamānaṃ padako veyyākaraṇo, proficient in vocabulary, ritual procedures, phonological analysis, and, as the fifth field—including proficiency in the sacred Vedic texts—the traditional histories; skilled in words and grammar. Compare No. 99 ⁽⁶⁰⁰⁾, Saṃyukta Āgama 23, Discourse 600: having memorized the scriptures, the names of classes of things, the distinctions among the categories of the myriad things, the analysis and combination of types of letters, and, as the fifth, the origins and conclusions of historical traditions.

In the Chinese text, nighaṇḍu (vocabulary) is understood as nidāna (causes and conditions). Pāli keṭubha: a book on ritual procedures or rites; in the Chinese text: "correct texts." Pāli itihāsa: traditional history or legendary tales; in the Chinese text: hý (amusing stories).

^[07] Nan-đề-bà-la đào sư 難 提 波 羅 陶 師, "the potter Nandipāla"; according to this text, the Pāli is Nandipāla. The corresponding Pāli text, however, has Ghaṭīkāra (the potter).

^[08] Chinese: tam tôn 三 尊, "three honored ones."

^[09] Chinese: oản đậu 豌 豆, a variety of pea.

^[10] A form of barter economy. Pāli: ettha yo icchati taṇḍulapabhivattāni (-pavibhattāni, paṭivibhattāni) vā muggapabhivattāni va kāḷāyapabhivattāni vā nikkhipitvā yaṃ icchati taṃ haratū'ti, "Whoever needs anything (earthenware), after leaving here such surplus goods as rice, mung beans, or peas, may take whatever (earthenware) is needed."

^[11] Chinese: vô sự xứ 無 事 處, referring to a quiet forest. Pāli: arañña.

^[12] Phạm chí thư 梵 志 書, books of the brahmins.

^[14] Tiên nhân trú xứ Lộc dã viên 仙 人 住 處 鹿 野 園, "the Deer Park, dwelling place of the seers." Pāli: Isipatana-migadāya.

^[15] Jiabi 頰鞞; Song–Yuan–Ming editions: Pinbi 頻鞞. Pāli: Kikin.

^[16] Chinese: shiju zhi 施拘執; it is unclear what object was given.

^[17] Yue 曰; Ming edition: yue 越.

64. THE DISCOURSE ON THE HEAVENLY MESSENGERS^[1]

Thus have I heard:

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

At that time the Blessed One addressed the bhikkhus:

“With the purified divine eye, surpassing that of humans, I see these sentient beings as they die and are reborn, fair or ugly, wholesome or unwholesome, passing to favorable or unfavorable destinations according to the karma they have created. I see this as it truly is. If sentient beings engage in evil bodily conduct, evil verbal conduct, and evil mental conduct, revile noble ones, hold wrong views, and perform deeds based on wrong views, then, because of these causes and conditions, upon the breakup of the body and the end of life, they will certainly proceed to an evil destination and be born in hell.

But if sentient beings engage in wholesome bodily conduct, wholesome verbal conduct, and wholesome mental conduct, do not revile noble ones, possess right view, and perform deeds based on right view, then, because of these causes and conditions, upon the breakup of the body and the end of life, they will certainly proceed to a favorable destination and be born in a heavenly realm.

“It is just as bubbles arise and perish during a heavy rain. A person with sight, standing still in one place, could observe the bubbles as they arise and perish. In the same way, with the purified divine eye, surpassing that of humans, I see these sentient beings as they die and are reborn, fair or ugly, wholesome or unwholesome, passing to favorable or unfavorable destinations according to the karma they have created.

I see this as it truly is. If sentient beings engage in evil bodily conduct, evil verbal conduct, and evil mental conduct, revile noble ones, hold wrong views, and perform deeds based on wrong views, then, because of these causes and conditions, upon the breakup of the body and the end of life, they will certainly proceed to an evil destination and be born in hell. But if sentient beings engage in wholesome bodily conduct, wholesome verbal conduct, and wholesome mental conduct, do not revile noble ones, possess right view, and perform deeds based on right view, then, because of these causes and conditions, upon the breakup of the body and the end of life, they will certainly proceed to a favorable destination and be born in a heavenly realm.

“It is just as, during a heavy rain, drops of water fall upon high places or low places. A person with sight, standing still in one place, could observe the water as it falls drop by drop upon high places and low places. In the same way, with the purified divine eye, surpassing that of humans, I see these sentient beings as they die and are reborn, fair or ugly, wholesome or unwholesome, passing to favorable or unfavorable destinations according to the karma they have created.

I see this as it truly is. If sentient beings engage in evil bodily conduct, evil verbal conduct, and evil mental conduct, revile noble ones, hold wrong views, and perform deeds based on wrong views, then, because of these causes and conditions, upon the breakup of the body and the end of life, they will certainly proceed to an evil destination and be born in hell. But if sentient beings engage in wholesome bodily conduct, wholesome verbal conduct, and wholesome mental conduct, do not revile noble ones, possess right view, and perform deeds based on right view, then, because of these causes and conditions, upon the breakup of the body and the end of life, they will certainly proceed to a favorable destination and be born in a heavenly realm.

“It is just as a naturally pure beryl gem, produced without flaw or impurity, with its eight facets finely polished, is strung upon a beautiful cord—whether blue, yellow, red, black, or white. A person with sight, standing still in one place, could observe this naturally pure beryl gem, produced without flaw or impurity, with its eight facets finely polished, strung upon a beautiful cord—whether blue, yellow, red, black, or white.

In the same way, with the purified divine eye, surpassing that of humans, I see these sentient beings as they die and are reborn, fair or ugly, wholesome or unwholesome, passing to favorable or unfavorable destinations according to the karma they have created. I see this as it truly is. If sentient beings engage in evil bodily conduct, evil verbal conduct, and evil mental conduct, revile noble ones, hold wrong views, and perform deeds based on wrong views, then, because of these causes and conditions, upon the breakup of the body and the end of life, they will certainly proceed to an evil destination and be born in hell.

But if sentient beings engage in wholesome bodily conduct, wholesome verbal conduct, and wholesome mental conduct, do not revile noble ones, possess right view, and perform deeds based on right view, then, because of these causes and conditions, upon the breakup of the body and the end of life, they will certainly proceed to a favorable destination and be born in a heavenly realm.

“It is just as two houses might share a common gateway through which many people enter and leave. A person with sight, standing still in one place, could see those going out and those coming in. In the same way, with the purified divine eye, surpassing that of humans, I see these sentient beings as they die and are reborn, fair or ugly, wholesome or unwholesome, passing to favorable or unfavorable destinations according to the karma they have created.

I see this as it truly is. If sentient beings engage in evil bodily conduct, evil verbal conduct, and evil mental conduct, revile noble ones, hold wrong views, and perform deeds based on wrong views, then, because of these causes and conditions, upon the breakup of the body and the end of life, they will certainly proceed to an evil destination and be born in hell. But if sentient beings engage in wholesome bodily conduct, wholesome verbal conduct, and wholesome mental conduct, do not revile noble ones, possess right view, and perform deeds based on right view, then, because of these causes and conditions, upon the breakup of the body and the end of life, they will certainly proceed to a favorable destination and be born in a heavenly realm.

“It is just as a person with sight, standing still atop a high tower, could look down upon the people below as they come and go, moving about in various ways—sitting, lying down, running, and jumping. In the same way, with the purified divine eye, surpassing that of humans, I see these sentient beings as they die and are reborn, fair or ugly, wholesome or unwholesome, passing to favorable or unfavorable destinations according to the karma they have created.

I see this as it truly is. If sentient beings engage in evil bodily conduct, evil verbal conduct, and evil mental conduct, revile noble ones, hold wrong views, and perform deeds based on wrong views, then, because of these causes and conditions, upon the breakup of the body and the end of life, they will certainly proceed to an evil destination and be born in hell. But if sentient beings engage in wholesome bodily conduct, wholesome verbal conduct, and wholesome mental conduct, do not revile noble ones, possess right view, and perform deeds based on right view, then, because of these causes and conditions, upon the breakup of the body and the end of life, they will certainly proceed to a favorable destination and be born in a heavenly realm.

“If sentient beings born among humans are not filial toward their parents, do not know to honor shramanas and brahmins, do not act in accordance with truth, do not create meritorious karma, and do not fear punishment in the world to come, then, because of these causes and conditions, upon the breakup of the body and the end of life, they are born in the realm of King Yama. King Yama’s attendants seize them, bring them before the king, and say:

“‘Your Majesty, while this sentient being was human, he was not filial toward his parents, did not know to honor shramanas and brahmins, did not act in accordance with truth, did not create meritorious karma, and did not fear punishment in the world to come. May Your Majesty punish him in accordance with his offenses.’

“King Yama then brings forth the first heavenly messenger and closely questions and examines that sentient being, skillfully instructing and reproaching him:

“‘Did you see the first heavenly messenger come?’

“The sentient being replies:

“‘Your Majesty, I did not see him.’

“King Yama asks again:

“‘In a village, did you ever see a tiny infant, whether male or female, its body weak, lying on its back amid feces and urine, unable to call for its parents, while its parents lifted it from the filth and bathed its body until it was clean? Did you see such a sight?’

“That sentient being replies:

"– Your Majesty, I did see it.

King Yama again said:

"– From that time onward, once you had understanding, why did you not reflect: ‘I myself am subject to birth^[02] and cannot escape birth; I should perform wholesome deeds with body, speech, and mind’?

"That being asked:

"– Your Majesty, am I one who is ruined, long fallen into decline, and forever lost?

"King Yama replied:

"– You are indeed one who is ruined, long fallen into decline, and forever lost. I shall now examine you as one who was heedless and practiced heedlessness. Your evil karma was not created by your parents, nor by a king, nor by the gods, nor by ascetics or brahmins. You yourself created evil and unwholesome karma; therefore, today you must assuredly undergo its retribution.

"After bringing forth this first divine messenger to question him thoroughly, examine him thoroughly, instruct him well, and admonish him well, he brought forth the second divine messenger to question that being thoroughly, examine him thoroughly, instruct him well, and admonish him well, saying:

"– Did you see the second divine messenger arrive?

"That being replied:

"– Your Majesty, I did not see him.

"King Yama again asked:

"– Formerly, in a village, did you not see a woman or a man who was exceedingly old and decrepit, whose vitality had withered and was nearly spent, whose teeth had fallen out, whose hair was white, whose back was bent, who walked supported by a staff, and whose body trembled?

"That being replied:

"– Your Majesty, I did see such a person.

"King Yama again said:

"– From that time onward, once you had understanding, why did you not reflect: ‘I myself am subject to aging and cannot escape aging; I should perform wholesome deeds with body, speech, and mind’?

"That being asked:

"– Your Majesty, am I one who is ruined, long fallen into decline, and forever lost?

"King Yama replied:

"– You are indeed one who is ruined, long fallen into decline, and forever lost. I shall now examine you as one who was heedless and practiced heedlessness. Your evil karma was not created by your parents, nor by a king, nor by the gods, nor by ascetics or brahmins. You yourself created evil and unwholesome karma; therefore, today you must assuredly undergo its retribution.

"After bringing forth this second divine messenger to question him thoroughly, examine him thoroughly, instruct him well, and admonish him well, he brought forth the third divine messenger to question that being thoroughly, examine him thoroughly, instruct him well, and admonish him well, saying:

"– Did you see the third divine messenger arrive?

"That being replied:

"– Your Majesty, I did not see him.

"King Yama again asked:

"– Formerly, in a village, did you not see a man or woman gravely afflicted by illness, either lying or sitting upon a bed, lying or sitting upon a couch, or lying or sitting upon the ground, whose body was in great pain, in extreme agony, a sight that could inspire no delight, while life was being cut short?

"That being replied:

"– Your Majesty, I did see such a person.

King Yama again said:

"– From that time onward, once you had understanding, why did you not reflect: ‘I myself am subject to illness and cannot escape illness. I should perform wholesome deeds with body, speech, and mind’?

"That being asked:

"– Your Majesty, am I one who is ruined, long fallen into decline, and forever lost?

"King Yama replied:

"– You are indeed one who is ruined, long fallen into decline, and forever lost. I shall now examine you as one who was heedless and practiced heedlessness. Your evil karma was not created by your parents, nor by a king, nor by the gods, nor by ascetics or brahmins. You yourself created evil and unwholesome karma; therefore, today you must assuredly undergo its retribution.

"After bringing forth this third divine messenger to question him thoroughly, examine him thoroughly, instruct him well, and admonish him well, he brought forth the fourth divine messenger to question that being thoroughly, examine him thoroughly, instruct him well, and admonish him well, saying:

"– Did you see the fourth divine messenger arrive?

"That being replied:

"– Your Majesty, I did not see him.

"King Yama again asked:

"– Formerly, in a village, did you see a man or woman who, after dying, had lain there for one or two days, or even six or seven days, being pecked by crows, devoured by dogs, burned by fire, buried in the earth, or decaying and disintegrating?

That being replied:

"– Your Majesty, I did see such a person.

"King Yama again said:

"– From that time onward, once you had understanding, why did you not reflect: ‘I myself am subject to death and cannot escape death. I should perform wholesome deeds with body, speech, and mind’?

"That being asked:

"– Your Majesty, am I one who is ruined, long fallen into decline, and forever lost?

"King Yama replied:

"– You are indeed one who is ruined, long fallen into decline, and forever lost. I shall now examine you as one who was heedless and practiced heedlessness. Your evil karma was not created by your parents, nor by a king, nor by the gods, nor by ascetics or brahmins. You yourself created evil and unwholesome karma; therefore, today you must assuredly undergo its retribution.

"After bringing forth this fourth divine messenger to question him thoroughly, examine him thoroughly, instruct him well, and admonish him well, he brought forth the fifth divine messenger to question that being thoroughly, examine him thoroughly, instruct him well, and admonish him well, saying:

"– Did you see the fifth divine messenger arrive?

"That being replied:

"– Your Majesty, I did not see him.

"King Yama again asked:

"– Did you not formerly see the king’s men seize a criminal, interrogate him, and punish him in every manner: cutting off his hands, cutting off his feet, or cutting off both his hands and feet; cutting off his ears, cutting off his nose, or cutting off both his nose and ears; slicing or carving him; plucking out his beard, plucking out his hair, or plucking out both beard and hair; placing him in a cage, wrapping him in cloth, and setting him on fire; covering him completely with sand, wrapping him in grass, and setting him on fire; placing him inside the belly of an iron donkey, inside the mouth of an iron boar, or inside the mouth of an iron tiger and burning him; putting him into a bronze cauldron or an iron cauldron and boiling him; cutting him into pieces;

stabbing him with a sharp trident or tearing him with hooks; forcing him to lie upon an iron bed and pouring boiling water over him; putting him into an iron mortar and pounding him with an iron pestle; setting snakes and centipedes upon him to bite him; lashing him with leather whips, beating him with clubs, or striking him with canes; impaling him alive upon the top of a high stake; or cutting off his head and displaying it publicly?

"That being replied:

"– Your Majesty, I did see this.

King Yama again said:

"– From that time onward, once you had understanding, why did you not reflect: ‘I now directly behold what is evil and unwholesome’?

"That being asked:

"– Your Majesty, am I one who is ruined, long fallen into decline, and forever lost?

"King Yama replied:

"– You are indeed one who is ruined, long fallen into decline, and forever lost. I shall now examine you as one who was heedless and practiced heedlessness. Your evil karma was not created by your parents, nor by a king, nor by the gods, nor by ascetics or brahmins. You yourself created evil and unwholesome karma; therefore, today you must assuredly undergo its retribution.

"After King Yama had brought forth this fifth divine messenger, questioned him well, examined him well, instructed him well, and admonished him well, he handed that being over to the wardens of hell. The wardens of hell then led him away and confined him within the great hell that has four gates.

"Here there is a verse:

Four pillars and four gates,

Square walls with twelve corners,

Iron is used to make the enclosing walls,

And above them is an iron lid.

Within the prison, the ground is iron,

Blazing fiercely with iron fire,

Extending for immeasurable yojanas,

Down to the very depths of the earth.

Its extreme evil is unbearable;

The color of the fire is hard to behold.

On seeing it, one’s hair stands on end;

It is terrifying, dreadful, and most painful.

Sentient beings fall into hell,

Their feet suspended, their heads hanging downward,

Because they slandered the noble ones,

The virtuous and noble self-tamed ones.

“After an exceedingly long time, the eastern gate among the four gates of the great hell opened for those sentient beings. When the gate opened, those sentient beings ran toward it, seeking a place of safety and a refuge. When immeasurable hundreds of thousands of them had gathered, the eastern gate of the hell closed by itself.

The sentient beings within endured extreme suffering, weeping, wailing, grieving, and rolling upon the ground, yet they still could not die, for their evil and unwholesome karma had to be exhausted. After another very long time, the southern, western, and northern gates opened in turn. When the northern gate opened, those sentient beings ran toward it, seeking a place of safety and a refuge.

When immeasurable hundreds of thousands of those sentient beings had gathered, the northern gate of the hell closed by itself. Those sentient beings within endured extreme suffering, weeping, wailing, grieving, and rolling upon the ground, yet they still could not die, for their evil and unwholesome karma had to be exhausted.

“After another exceedingly long time, those sentient beings emerged from the great Four-Gated Hell. Beyond the great Four-Gated Hell, they were then reborn in the great Blazing-Rock Hell^[03], which was filled within with fire, though without smoke or flames. Those sentient beings were made to walk upon the fire, going back and forth everywhere. The skin, flesh, and blood of the soles of their feet were utterly burned away whenever they stepped down, but when they lifted their feet, they were restored as before. That hell tormented those sentient beings in this manner for immeasurable hundreds of thousands of years. Though they endured the utmost suffering, they still could not die, for their evil and unwholesome karma had to be exhausted.

“After an exceedingly long time, those sentient beings emerged from the Blazing-Rock Hell. Beyond the Blazing-Rock Hell, they were then reborn in the great Excrement Hell^[04], which was filled within with excrement to a depth of immeasurable hundreds of fathoms. All those sentient beings fell into it.

In that great Excrement Hell there were very many worms. These worms were called Langqulai^[05]. Their bodies were white, their heads black, and their pointed beaks were like needles.

These worms gnawed and bored through the feet of those sentient beings. After boring through their feet, they bored through their thighbones; after boring through their thighbones, they bored through their shinbones; after boring through their shinbones, they bored through their hip bones; after boring through their hip bones, they bored through their spines; after boring through their spines, they bored through their shoulder bones, neck bones, and skulls; and after boring through their skulls, they devoured all their brains.

Those sentient beings were tormented in this manner for immeasurable hundreds of thousands of years. Though they endured the utmost suffering, they still could not die, for their evil and unwholesome karma had to be exhausted.

“After a very long time, those sentient beings emerged from the Excrement Hell. Beyond the Excrement Hell, they were then reborn in the great Iron-Leaf Forest Hell^[06]. On seeing it, those sentient beings imagined it to be cool and thought, ‘Let us go to that delightful place to find coolness.’ Those sentient beings ran toward it, seeking a place of safety and a refuge.

When immeasurable hundreds of thousands had gathered, they entered the great hell of the forest of iron-leaf trees. In that great Iron-Leaf Forest Hell, fierce hot winds blew in from all four directions. When the hot winds blew, the iron leaves fell from the trees.

The falling iron leaves severed their hands, severed their feet, or severed both their hands and feet; they severed their ears, severed their noses, or severed both their ears and noses, as well as the other parts of their bodies. Their bodies were cut and their blood flowed for immeasurable hundreds of thousands of years. Though they endured the utmost suffering, they still could not die, for their evil and unwholesome karma had to be exhausted.

Furthermore, in that great Iron-Leaf Forest Hell, enormous dogs appeared, with exceedingly long teeth. They seized those sentient beings in their jaws, stripped the skin from their feet to their heads, and devoured it. Those sentient beings were tormented in this manner for immeasurable hundreds of thousands of years.

Though they endured the utmost suffering, they still could not die, for their evil and unwholesome karma had to be completely exhausted. Furthermore, in that great Iron-Leaf Forest Hell, there were enormous black birds with two heads and iron beaks. They stood upon the foreheads of those sentient beings, pecked out their living eyes and swallowed them, then shattered their skulls and ate their brains.

Those sentient beings were tormented in this manner for immeasurable hundreds of thousands of years. Though they endured the utmost suffering, in the end they still could not die, for their evil and unwholesome karma had to be exhausted.

“After an exceedingly long time, those sentient beings emerged from the great Iron-Leaf Forest Hell. Beyond the great Iron-Leaf Forest Hell, they were then reborn in the great Iron Sword-Tree Hell^[07]. The great sword trees were one yojana high, and their sharp blades were one foot and six inches long.

Those sentient beings were seized and forced to climb up and slide down them. When they began climbing the trees from below, the sharp blades pointed downward; when they slid down from the trees above, the sharp blades turned upward. The sharp blades of the sword trees pierced completely through the bodies of those sentient beings.

They pierced their hands, pierced their feet, or pierced both their hands and feet; they pierced their ears, pierced their noses, or pierced both their ears and noses, as well as the other parts of their bodies. Their bodies were pierced and their blood flowed for immeasurable hundreds of thousands of years. Though they endured extreme suffering, in the end they still could not die, for their evil and unwholesome karma had to be exhausted.

“After a long time, those sentient beings emerged from the great Iron Sword-Tree Hell. Beyond the great Iron Sword-Tree Hell, they were then reborn in the Ash River Hell^[08], which was enclosed by two very high banks forming sharp points. The river contained boiling ash-water and was utterly dark.

On seeing it, those sentient beings imagined it to be cool water and thought, ‘There will be^[09] coolness.’ Having conceived this notion, those sentient beings then thought, ‘Let us go there to bathe, drink our fill, and enjoy coolness and delight.’ Those sentient beings raced toward it and entered, seeking a place of happiness and a refuge. When immeasurable hundreds of thousands of those sentient beings had gathered, they fell into the ash river.

After falling into the ash river, some sentient beings were swept upstream and then downstream. As those sentient beings were swept downstream, upstream, or both upstream and downstream, their skin was cooked and sloughed away until only their bones and marrow remained. On both banks of the ash river stood hell wardens holding swords or great iron spears.

Whenever those sentient beings tried to climb onto the banks, the hell wardens immediately thrust them back down. Furthermore, on both banks of the ash river stood hell wardens holding hooks. They cast the hooks down, hauled the sentient beings out of the ash river, and placed them upon blazing-hot iron where fire burned fiercely.

Having hooked and hauled those sentient beings up, they violently dashed them against the ground. As those sentient beings lay writhing after their fall, they were interrogated:

“—Where have you come from?

“Those sentient beings replied together:

“—We do not know where we have come from, but at this moment we are only terribly afraid of hunger.”

"The hell-guards then seized those beings and hurled them onto a blazing-hot iron bed, forced them to sit upon it, pried open their mouths with red-hot iron tongs, and thrust in blazing-hot iron balls. Those hot iron balls burned their lips; after burning their lips, they burned their tongues; after burning their tongues, they burned their gums; after burning their gums, they burned their throats; after burning their throats, they burned their hearts; after burning their hearts, they burned their large intestines; after burning their large intestines, they burned their stomachs; and after burning their stomachs, the iron balls fell out through their bodies.

Thus afflicted for immeasurable hundreds of thousands of years, those beings underwent the most extreme suffering, yet in the end they could not die until their evil, unwholesome karma was entirely exhausted.

"Again, the hell-guards asked the beings:

"—Where do you wish to go?

"The beings replied:

"—We do not know where we wish to go; we only fear that we are terribly thirsty.

"The hell-guards then seized those beings, hurled them onto a blazing, red-hot iron bed, and forced them to sit upon it. They pried open their mouths with red-hot iron tongs and poured boiling molten copper into them. That boiling copper burned their lips; after burning their lips, it burned their tongues; after burning their tongues, it burned their gums; after burning their gums, it burned their throats; after burning their throats, it burned their hearts; after burning their hearts, it burned their large intestines; after burning their large intestines, it burned their small intestines; after burning their small intestines, it burned their stomachs; and after burning their stomachs, the liquid flowed out through their bodies.

Thus afflicted for immeasurable hundreds of thousands of years, those beings underwent the utmost suffering, yet in the end they still could not die until their evil, unwholesome karma was entirely exhausted.

"If the evil, unwholesome karma of those beings in hell has not been exhausted—has not all been exhausted, has not been exhausted without any remainder—then those beings again fall into the great Ash River Hell; again undergo the ordeal of climbing up and slipping down in the great Iron Sword-Tree Forest Hell; again enter the great Iron-Leaf Forest Hell; again fall into the great Excrement Hell; again pass through the great Mountain-Cliff Hell; and again enter the great Four-Gated Hell.

"If the evil, unwholesome karma of those beings has been exhausted—has all been exhausted, has been exhausted without any remainder—then afterward those beings may fall into the animal realm, fall into the realm of hungry ghosts, or be born in a heavenly realm. If those beings had formerly been human but were unfilial toward their parents, did not know how to honor śramaṇas and brahmins, did not act in accordance with truth, did not create meritorious karma, and did not fear transgressions and their consequences in a future life, then they must undergo such undesirable, unwelcome, and displeasing painful results, like those in that hell.

If those beings had formerly been human and were filial and obedient toward their parents, knew how to honor śramaṇas and brahmins, acted in accordance with truth, created meritorious karma, and feared transgressions and their consequences in a future life, then they would receive such desirable, welcome, and pleasing rewards of happiness, like those in the palace of the Deity of Space.

"Long ago, while King Yama was in his garden, he made this aspiration: ‘When this life and body come to an end, may I be born among human beings. Suppose there is a family of supreme wealth, possessing immeasurable riches, with estates and livestock beyond reckoning and every kind of fief, household, and domain in abundance. What kind of family would that be?

It would be the family of a great elder of the kṣatriya caste, the family of a great elder of the brahmin caste, or the family of a great elder of the householder caste. If there is such a family of supreme wealth, possessing immeasurable riches, with estates and livestock beyond reckoning and every kind of fief, household, and domain in abundance, may I be born into that family. After being born there and attaining maturity of the faculties, may I acquire pure faith in the true Dharma and discipline proclaimed by the Tathagata.

Having acquired pure faith, may I shave off my beard and hair, don the kāṣāya robe, and, with utmost faith, leave the household life for the homeless life to train in the Path. Having shaved off his beard and hair, donned the kāṣāya robe, and, with utmost faith, left the household life for the homeless life to train in the Path, may this son of noble family seek only the unsurpassed holy life and, in this very life, know and awaken for himself, personally realize, accomplish, and abide in it, knowing in accordance with truth: “Birth has been ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.”’

"Long ago, while King Yama was in his garden, he made such an aspiration."

At that time, this verse was spoken:

Rebuked by the heavenly messengers,

People still remain heedless,

Bringing sorrow upon themselves forever;

This evil comes from being veiled by desire.

Rebuked by the heavenly messengers,

There truly are superior persons

Who are heedless no longer

And skillfully proclaim the sublime Noble Dharma.

Seeing clinging as a fearful thing,

They seek the ending of birth and aging;

With no clinging, cessation is no more;

Thus birth and aging come to an end.

This is security and bliss;

They attain nirvana in this very life,

Transcending every fear

And also crossing beyond the stream of the world.

Thus did the Buddha teach. Having heard what the Buddha taught, the bhikṣus rejoiced and respectfully practiced it.

Notes:

^[01] Pāli parallels: M.130 Devadūta-suttaṃ; A. 3.35 Devadūta. Separate Chinese translations: No. 42, The Buddha’s Discourse on the Iron City Nê-lê, translated by Zhu Tanwulan during the Eastern Jin; No. 43, The Buddha’s Discourse on King Yama’s Five Heavenly Messengers, translated by Huijian during the Liu Song; No. 86, The Buddha’s Discourse on Nê-lê, translated by Zhu Tanwulan during the Eastern Jin; No. 125 (32.4), Ekottarika Āgama, Chapter 32, Sūtra No. 4.

^[02] Chinese: ngã tự hữu sanh pháp 我 自 有 生 法, “I myself am subject to birth.” Pāli: ahampi khomhi jātidhammo.

^[03] Mountain-Cliff Hell 峰 巖 地 獄, the hell of mountain precipices. Pāli:

^[04] Excrement Hell 糞 屎 地 獄, a hell made of feces. Pāli: Gūtha-nirya.

^[05] Lăng-cù-lai 凌 瞿 來.

^[06] Iron-Leaf Forest 鐵 鍱 林, a forest whose trees are made of iron. Pāli: Asipattavana-niraya, the hell of the forest whose leaves are swords (Sword-Leaf Forest).

^[07] Iron Sword-Tree 鐵 劍 樹, a tree made of iron swords. Pāli: simbalivana (Needle-Tree Forest), a forest of needle-trees.

^[08] Ash River 灰 河, a river of ashes. Pāli: Khārodakā nadī, a river of limestone.

^[09] Thường hữu 常 有, “constantly exists”; Song–Yuan–Ming editions: đương hữu 當 有, “will exist.”