中阿含經

6. THE CHAPTER ON KINGS

65. THE DISCOURSE ON THE SIMILE OF THE CROW^[1]

Thus have I heard:

At one time, the Buddha was staying at Rajagriha, in the Bamboo Grove, the Squirrels’ Feeding Ground.

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

“Long ago, when a wheel-turning king wished to test his precious jewel, he assembled the four divisions of his army: elephants, cavalry, chariots, and infantry. After they had assembled, when night had fallen, he had a tall banner erected and placed the jewel atop it. When he went outside the garden grounds, the radiance of the luminous jewel illuminated all four divisions of the army. Its light shone for half a yojana.

“At that time, a brahmin thought: ‘I should go and see the wheel-turning king and the four divisions of his army, and behold the beryl jewel.’ The brahmin then thought: ‘No, let me abandon the wish to see the wheel-turning king and the four divisions of his army and to behold the beryl jewel. I should instead go to that woodland.’

“Having thought this, the brahmin went to the woodland. Upon arriving, he entered the woods and sat beneath a tree. Before he had been sitting there long, an otter^[02] approached. Seeing it, the brahmin asked:

“‘Greetings, Otter! Where have you come from, and where do you wish to go?’

“It replied:

“‘Venerable brahmin, that lake was formerly filled with springs of clear water and abounded in lotus roots, flowers, fish, and turtles. I formerly lived there, but now it has completely dried up. You should know, brahmin, that I wish to leave it and enter that great river. I now wish to go, but I fear only human beings.’

“After conversing with the brahmin, the otter departed. The brahmin remained seated as before.

“Then a jiumu bird^[03] approached. Seeing it, the brahmin said:

“‘Greetings, Jiumu! Where have you come from, and where do you wish to go?’

“It replied:

“‘Venerable brahmin, that lake was formerly filled with springs of clear water and abounded in lotus roots, flowers, fish, and turtles. I formerly lived there, but now it has completely dried up. You should know, brahmin, that I wish to leave it and dwell where there are many carcasses of dead buffaloes, or where there are dead donkeys and many human corpses. Today I wish to go, but I fear only human beings.’

“After speaking thus with the brahmin, the jiumu bird departed. The brahmin remained seated as before.

“Then a vulture^[04] approached. Seeing it, the brahmin asked:

“‘Greetings, Vulture! Where have you come from, and where do you wish to go?’

“It replied:

“‘Venerable brahmin, I have gone from one great charnel ground to another, killing before coming here. Now I wish to eat the flesh of dead elephants, dead horses, dead buffaloes, and dead people. I now wish to go, but I fear only human beings.’

“After speaking thus with the brahmin, the vulture departed. The brahmin remained seated as before.

“Then a refuse-eating bird^[05] approached. Seeing it, the brahmin asked:

“‘Greetings, Refuse-Eater! Where have you come from, and where do you wish to go?’

“It replied:

“‘Venerable brahmin, did you see the vulture that just came here? I eat what it vomits. Now I wish to go, but I fear only human beings.’

“After speaking thus with the brahmin, the refuse-eating bird departed. The brahmin remained seated as before.

“Then a jackal^[06] approached. Seeing it, the brahmin again asked:

“‘Greetings, Jackal! Where have you come from, and where do you wish to go?’

“It replied:

“‘Venerable brahmin, I have gone from one deep ravine to another, from one thicket to another, and from one secluded place to another. Now I wish to eat the flesh of dead elephants, dead horses, and dead buffaloes. I now wish to go, but I fear only human beings.’

“After speaking thus with the brahmin, the jackal departed. The brahmin remained seated as before.

“Then a crow^[07] approached. Seeing it, the brahmin asked:

“‘Greetings, Crow! Where have you come from, and where do you wish to go?’

“It replied:

“‘Brahmin, you are thick-skulled and foolish! Why do you ask me where I have come from and where I wish to go?’

“The crow reviled the brahmin to his face and then departed. The brahmin remained seated as before.

“Then an orangutan^[08] approached. Seeing it, the brahmin asked:

“‘Greetings, Orangutan! Where have you come from, and where do you wish to go?’

“It replied:

“‘Venerable brahmin, I have gone from one garden to another, from one shrine^[09] to another, and from one forest to another, drinking clear spring water and eating fine fruit before coming here. Now I wish to go, and I do not fear human beings.’

“After speaking thus with the brahmin, the orangutan departed.”

The Buddha told the bhikkhus:

“I have given these similes because I wish you to understand their meaning clearly. You should know that the various similes related in this way possess their respective meanings.

“Now, what is the meaning of the simile in which the otter spoke thus with the brahmin and then departed? Suppose a bhikkhu lives dependent upon a village^[10]. Early in the morning, the bhikkhu puts on his robe, takes up his bowl, and enters the village for alms without guarding his body, guarding his faculties, or abiding in right mindfulness.

Yet he teaches the Dharma—teachings spoken either by the Buddha or by his disciples. Through this, he obtains material gains, such as robes and blankets, food, drink, beds and bedding, medicines, and all the necessities of life. After obtaining these gains, he becomes increasingly attached to soft and pleasant contact^[11].

He does not perceive the danger, cannot relinquish it, and indulges in its use as he pleases. That bhikkhu practices corrupt morality and is possessed of evil qualities. He stands at the very brink, becoming base and corrupt.

Though he does not lead the holy life, he claims to lead the holy life; though he is not a samana, he claims to be a samana. It is just as when the brahmin saw the otter and asked: ‘Greetings, Otter! Where have you come from, and where do you wish to go?’ It replied: ‘Venerable brahmin, that lake was formerly filled with springs of clear water and abounded in lotus roots, flowers, fish, and turtles.

I formerly lived there, but now it has completely dried up. You should know, brahmin, that I wish to leave it and enter that great river. I now wish to go, but I fear only human beings.’ I say that this bhikkhu is likewise: he has fallen into evil, unwholesome, and defiled states; he creates the root of future existence, produces the cause of painful retribution, and brings about the afflictive torment of birth, aging, illness, and death.

Therefore, bhikkhus, do not live like the otter, and do not depend upon what is contrary to the Dharma to sustain your lives. Purify bodily conduct, purify verbal conduct, and purify mental conduct. Dwell in secluded places, wear rag-robes, regularly go for alms, go for alms successively from house to house, have few desires and know contentment, delight in dwelling apart, and cultivate diligently.

Abide in right mindfulness, right knowledge, right concentration, and right wisdom. You should always dwell in seclusion. Thus should you train.”

"After the carrion bird had spoken thus with the brahmin, it departed. What is the meaning of this simile I have given? Suppose a bhikkhu lives in dependence upon a village.

Early in the morning, he robes himself, takes his alms bowl, and enters the village for alms without guarding his body, guarding his faculties, or establishing right mindfulness. Yet he enters people’s homes and teaches the Dharma—teachings spoken either by the Buddha or by the disciples. Through this he obtains gains, such as clothing and blankets, food and drink, beds and bedding, medicines, and all the necessities of life.

Having obtained these gains, he becomes increasingly attached to pleasant sensations of touch. He does not perceive the danger, cannot relinquish them, and uses them without restraint. That bhikkhu practices immoral conduct, perfects unwholesome qualities, stands at the very brink, and becomes base and corrupt.

Though he does not live the holy life, he claims to live the holy life; though he is not a renunciant, he claims to be a renunciant. It is just as when the brahmin saw the carrion bird and asked: ‘Greetings, Carrion Bird! Where have you come from, and where do you wish to go?’ It replied: ‘Brahmin, that lake was formerly filled with clear spring water and abounded in lotus roots, flowers, fish, and turtles.

I formerly dwelt there, but now it has completely dried up. Brahmin, you should know that I wish to leave and dwell where there are many carcasses of dead cattle, or where there are dead donkeys and many human corpses. Today I wish to depart, but I fear only human beings.’ I say that this bhikkhu is likewise.

He falls into evil, unwholesome, and defiled states; plants the root of future existence; and creates the causes for the painful results and burning afflictions of birth, aging, illness, and death. Therefore, bhikkhus, do not live like the carrion bird, and do not depend upon what is contrary to the Dharma to sustain your lives. Purify your bodily conduct, purify your verbal conduct, and purify your mental conduct.

Dwell in secluded places, wear robes made from discarded rags, regularly go for alms, go from house to house in due order, have few desires and know contentment, delight in dwelling apart and cultivate diligence, abide in right mindfulness, right knowledge, right concentration, and right wisdom, and always remain secluded. Thus should you train.

"After the vultures had spoken with the brahmin, they departed. What is the meaning of this simile I have given? Suppose a bhikkhu lives in dependence upon a village.

Early in the morning, he robes himself, takes his alms bowl, and enters the village for alms without guarding his body, guarding his faculties, or establishing right mindfulness. Yet he enters people’s homes and teaches the Dharma—teachings spoken either by the Buddha or by the disciples. Through this he obtains gains, such as clothing and blankets, food and drink, beds and bedding, medicines, and all the necessities of life.

Having obtained these gains, he becomes increasingly attached to pleasant sensations of touch. He does not perceive the danger, cannot relinquish them, and uses them without restraint. That bhikkhu practices immoral conduct, perfects unwholesome qualities, stands at the very brink, and becomes base and corrupt.

Though he does not live the holy life, he claims to live the holy life; though he is not a renunciant, he claims to be a renunciant. It is just as when the brahmin saw a vulture and asked: ‘Greetings, Vulture! Where have you come from, and where do you wish to go?’ It replied: ‘Brahmin, I have gone from one great charnel ground to another, killing, and have now come here.

I now wish to eat the flesh of dead elephants, dead horses, dead cattle, and dead humans. Now I wish to depart, but I fear only human beings.’ I say that the meaning of this simile is likewise. Therefore, bhikkhus, do not live like vultures, and do not depend upon what is contrary to the Dharma to sustain your lives.

Purify your bodily conduct, purify your verbal and mental conduct, dwell in secluded places, wear robes made from discarded rags, regularly go for alms, go from house to house in due order, have few desires and know contentment, delight in dwelling apart and cultivate diligence, establish right mindfulness, right knowledge, right concentration, and right wisdom, and always remain secluded. Thus should you train.

"After those birds that fed on vomit had spoken with the brahmin, they departed. What is the meaning of this simile I have given? Suppose a bhikkhu lives in dependence upon a village.

Early in the morning, that bhikkhu robes himself, takes his alms bowl, and enters the village for alms without guarding his body, guarding his mind, protecting his faculties, or establishing right mindfulness. He enters the bhikkhunīs’ quarters to instruct them and teach the Dharma—teachings spoken either by the Buddha or by the disciples. Those bhikkhunīs go to various households, speaking well of some and ill of others, receive offerings from the faithful, and then bring them back to that bhikkhu.

Through this, the bhikkhu obtains gains, such as clothing and blankets, food and drink, beds and bedding, medicines, and all the necessities of life. Having obtained these gains, he becomes attached to pleasant sensations of touch. He does not perceive the danger, cannot relinquish them, and uses them without restraint.

That bhikkhu practices immoral conduct, perfects unwholesome qualities, stands at the very brink, and becomes base and corrupt. Though he does not live the holy life, he claims to live the holy life; though he is not a renunciant, he claims to be a renunciant. It is just as when the brahmin saw a bird that fed on vomit and asked: ‘Greetings, Eater of Vomit!

Where have you come from, and where do you wish to go?’ It replied: ‘Brahmin, did you see the vulture that just departed? I eat what it vomits. Now I wish to depart, but I fear only human beings.’ I say that this bhikkhu is likewise.

Therefore, bhikkhus, do not live like birds that feed on vomit, and do not depend upon what is contrary to the Dharma to sustain your lives. Purify your bodily conduct, purify your verbal and mental conduct, dwell in secluded places, wear robes made from discarded rags, regularly go for alms, go from house to house in due order, have few desires and know contentment, delight in dwelling apart and cultivate diligence, establish right mindfulness, right knowledge, right concentration, and right wisdom, and always remain secluded.

Thus should you train."

"The pack of wolves spoke with the brahmin and then departed. What is the meaning of this simile that I have given? Suppose a bhikkhu lives in a poor village.

If the bhikkhu knows that within the village there are many wise ones who are diligent in the holy life, he immediately avoids that place. If he knows that in the villages and towns there are no wise ones diligent in the holy life, he goes there and remains for nine or ten months. When other bhikkhus see him, they ask: ‘Venerable sir, where have you been wandering?’ That bhikkhu replies: ‘I have been living in that poor village.’ Having heard this, the bhikkhus think: This venerable one does what is difficult to do.

Why is that? Because this venerable one is able to live in that poor village. The bhikkhus then join together in honoring, bowing to, and making offerings to him.

Because of this, that bhikkhu obtains material gains, such as robes and blankets, food and drink, beds and bedding, medicines, and all the necessities of life. After obtaining these gains, he becomes even more attached to them, sees no danger in them, cannot relinquish them, and uses them as he pleases. That bhikkhu practices evil conduct, perfects evil qualities, stands at the very edge, and becomes base and corrupt.

Though not living the holy life, he claims to live the holy life; though not a śramaṇa, he claims to be a śramaṇa. It is just as when the brahmin saw the wolf and asked: ‘Greetings, Wolf! Where have you come from, and where are you going?’ It replied: ‘Brahmin, I have come from one deep ravine to another, from one thicket to another, and from one secluded place to another, until I arrived here.

Now I wish to eat the flesh of a dead elephant, the flesh of a dead horse, the flesh of a dead buffalo, and the flesh of a dead human being. I now wish to depart, but I fear only humankind.’ I say that this bhikkhu is likewise. Therefore, bhikkhus, do not live like wolves, and do not depend upon what is contrary to the Dharma to preserve your lives.

Purify your bodily conduct, purify your verbal conduct and mental conduct, dwell in secluded places, wear rag robes, regularly go on almsround, go from house to house in order, always have few desires and be content, delight in secluded living and cultivate diligence, establish right mindfulness and right knowledge, right concentration and right wisdom, and always remain secluded. You should train in this way.

"When the crow reviled the brahmin to his face and then departed, what is the meaning of this simile that I have given? Suppose a bhikkhu depends upon an impoverished secluded place and takes up the rains retreat there. If that bhikkhu knows that in the villages and towns there are many wise ones diligent in the holy life, he immediately avoids that place.

If he knows that in the villages and towns there are no wise ones diligent in the holy life, he goes there and remains for two or three months. When other bhikkhus see him, they ask: ‘Venerable sir, where did you spend the rains retreat?’ He replies: ‘Venerable sirs, I have just spent the rains retreat in that impoverished secluded place. I am not like those foolish people who prepare beds and couches in advance and then live there fully supplied with the five requisites^[12].

From morning until evening and from evening until morning, their mouths pursue flavors and flavors follow their mouths; they seek and then seek again, beg and then beg again.’ Having heard this, the bhikkhus think: ‘This venerable one does what is difficult to do. Why is that? Because this venerable one is able to depend upon that impoverished secluded place and spend the rains retreat there.’ The bhikkhus then join together in honoring, bowing to, and making offerings to him.

Because of this, that bhikkhu obtains material gains, such as robes and blankets, food and drink, beds and bedding, medicines, and all the necessities required for life. After obtaining these gains, that bhikkhu becomes attached to soft and pleasant sensations, sees no danger in them, cannot relinquish them, and uses them as he pleases. That bhikkhu practices evil conduct, perfects evil qualities, stands at the very edge, and becomes base and corrupt.

Though not living the holy life, he claims to live the holy life; though not a śramaṇa, he claims to be a śramaṇa. It is just as when the brahmin saw the crow and asked: ‘Greetings, Crow! Where have you come from, and where do you wish to go?’ It replied: ‘Brahmin, you are a hard-headed, deluded fool!

How can you ask me: “Where have you come from, and where do you wish to go?”’ I say that this bhikkhu is likewise. Therefore, bhikkhus, do not live like crows, and do not depend upon what is contrary to the Dharma to preserve your lives. Purify your bodily conduct, purify your verbal conduct and mental conduct, dwell in secluded places, wear rag robes, regularly go on almsround, go from house to house in order, have few desires and be content, delight in secluded living and cultivate diligence, establish right mindfulness, right knowledge, right concentration, and right wisdom, and always remain secluded.

You should train in this way.

"When that orangutan spoke with the brahmin and then departed, what is the meaning of this simile that I have given? Suppose a bhikkhu lives in dependence upon a village. Early in the morning, that bhikkhu puts on his robe, takes his bowl, and enters the village for alms, carefully guarding his body, restraining his faculties, and remaining firmly established in right mindfulness.

After going for alms in the village and finishing his meal, he puts away his robe and bowl, washes his hands and feet, places his nisīdana over his shoulder, and goes to a secluded place—either beneath a tree or into an empty dwelling. He spreads out his nisīdana, sits cross-legged, holds his body upright, directs his resolve rightly, and establishes his mindfulness inwardly. He abandons covetousness, wishing to attain a mind free from affliction; when he sees the wealth and means of livelihood of others, no covetous thought arises in him, wishing that they might become his.

He has purified himself of covetousness. Likewise, with regard to ill will, sloth and torpor, restlessness and remorse, he abandons doubt, crosses beyond perplexity, and no longer wavers concerning wholesome qualities. He has purified himself of doubt and perplexity.

He has purified himself of these five hindrances, which defile the mind and weaken wisdom. Secluded from sensual desire and secluded from evil and unwholesome qualities, he proceeds until he attains the fruit of the fourth dhyāna, which he perfects and in which he dwells. Having thus attained a concentrated mind—pure and undefiled, free from affliction, pliant, and imperturbable—he directs it toward the realization of the superknowledge of the destruction of the taints.

He then knows as it truly is: ‘This is suffering, this is the arising of suffering, this is the cessation of suffering, and this is the path leading to the cessation of suffering.’ He knows as it truly is: ‘These are the taints, this is the arising of the taints, this is the cessation of the taints, and this is the path leading to the cessation of the taints.’ Having thus known and thus seen, his mind is liberated from the taint of sensual desire, his mind is liberated from the taint of becoming, and his mind is liberated from the taint of ignorance.

After being liberated, he knows as it truly is: ‘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.’ It is just as when the brahmin saw the orangutan and asked: ‘Greetings, Orangutan! Where have you come from, and where are you going?’ It replied: ‘Brahmin, I have come from one garden to another, from one shrine to another, and from one forest to another, drinking clear spring water and eating fine fruit.

Now I wish to depart, and I do not fear humankind.’ I say that this bhikkhu is likewise. Therefore, bhikkhus, do not live like otters, do not live like cứu-mộ birds, do not live like vultures, do not live like birds that feed on vomit, do not live like wolves, and do not live like crows, but live like orangutans. Why is that?

Because the unattached true person in the world is like an orangutan.

Thus spoke the Buddha. After hearing what the Buddha had taught, the bhikkhus rejoiced and respectfully put it into practice.

Notes:

^[01] Chinese version, fascicle 13. No Pāli parallel has been found.

^[02] Otter 獺 獸.

^[03] Cứu-mộ bird 究 暮 鳥; it is unclear what kind of bird this is.

^[04] Vulture 鷲 鳥.

^[05] Vomit-eating bird 食 吐 鳥, a bird that eats what other animals have vomited.

^[06] Wolf 豺 獸.

^[07] Crow 烏 鳥.

^[08] Orangutan 猩 猩 獸.

^[09] Original Chinese: quán 觀.

^[10] ‘Living in dependence upon a village’ 依 村 邑 行, as opposed to ‘practicing in a secluded place’ 行 於 無 事. See note 15 to discourse no. 26. In Pāli, perhaps gāmantaviharī.

^[11] Chinese: xúc y 觸 猗.

^[12] Five things; cf. No. 125 (51.3), Ekottarika Agama 49, Taisho 2, p. 817b: 1. Laziness, 2. Excessive sleep, 3. A distracted mind, 4. Unsteadiness of the faculties, 5. Preferring the marketplace to secluded places.

66. DISCOURSE ON THE ACCOUNT OF THE PAST^[1]

Thus have I heard:

At one time, the Buddha was journeying in Varanasi, dwelling at Isipatana in the Deer Park.

At that time, after the midday meal, the bhikkhus assembled and sat in the lecture hall on account of a minor matter, and discussed this question:

“What do you think, venerable friends? Among householders living the household life, who is preeminent? Is it one to whose house bhikkhus endowed with virtuous conduct and the wondrous Dharma, accomplished in dignified deportment, come to receive a meal? Or is it one whose gains increase each day a hundred thousand myriadfold?”

Some bhikkhus said:

“Venerable friends, what significance could gains increased a hundred thousand myriadfold have? This alone is of the utmost importance: that a bhikkhu endowed with virtuous conduct and the wondrous Dharma, accomplished in dignified deportment, comes to one’s house to receive a meal—not that one’s gains increase each day a hundred thousand myriadfold.”

At that time, Venerable Anuruddha was seated among the assembly. Venerable Anuruddha then said to the bhikkhus:

“Venerable friends, what significance could gains increased a hundred thousand myriadfold have? Even if there were still more, this alone would be of the utmost importance: that a bhikkhu endowed with virtuous conduct and the wondrous Dharma, accomplished in dignified deportment, comes to one’s house to receive a meal—not that one’s gains increase each day a hundred thousand myriadfold. Why is this?

I remember that long ago, in this country of Varanasi, I was a poor and destitute man who lived only by gathering remnants from the loads of travelers^[02]. At that time, the country of Varanasi was afflicted by drought, frost, and locusts, so the five grains could not ripen. The people were impoverished, and alms were difficult to obtain.

At that time, a pratyekabuddha named Free from Affliction^[03] was dwelling here in Varanasi. Early one morning, the pratyekabuddha Free from Affliction donned his robes, took up his bowl, and entered Varanasi to seek alms. At daybreak, I left Varanasi to gather remnants.

Venerable friends, as I was going out, I saw from afar the pratyekabuddha Free from Affliction entering the city. Just as the pratyekabuddha Free from Affliction’s clean bowl was when he entered, so it remained unchanged when he came out.

“Venerable friends, after gathering remnants and returning to Varanasi, I again saw the pratyekabuddha Free from Affliction coming out. When he saw me, he thought: ‘Early this morning, when I entered, I saw this man going out. Now, as I come out, I see him returning. This man may not yet have eaten. I shall follow him.’ The pratyekabuddha then followed me as a shadow follows the body.

“Venerable friends, when I carried what I had gathered home, set down my load, and turned to look, I saw the pratyekabuddha Free from Affliction approaching close behind me, as a shadow follows the body. When I saw him, I thought: ‘Early this morning, as I was going out, I saw this sage entering the city to seek alms. Perhaps this sage has obtained nothing to eat.

I shall share my portion of food with him.’ Having thought thus, I immediately brought my portion of rice and offered it to the pratyekabuddha, saying: ‘May the sage understand that this rice is my own portion of food. Out of loving-kindness, please have compassion on me and accept it.’ The pratyekabuddha immediately replied: ‘Householder, you should know that this year drought, frost, and locusts have prevented the five grains from ripening.

The people are impoverished, and alms are difficult to obtain. You may place half your portion in my bowl and consume the other half yourself, so that both of us may survive. That would already be good.’ I replied: ‘Sage, please understand that at my home there are a pot, a stove, firewood, and grain and rice.

Nor must my morning and evening meals necessarily be taken at fixed times. Sage, please have compassion on me and accept all this food.’ Out of loving-kindness, the sage then accepted it all.

“Venerable friends, through the merit of offering that sage a bowl of rice, I was reborn seven times in the heavenly realm and became a heavenly king; and, reborn seven times among human beings, I became a sovereign among men.

“Venerable friends, through the merit of offering that sage a bowl of rice, I was born into the Sakyan clan in this way^[04], possessing the utmost wealth, innumerable livestock, estates, fiefs, immeasurable riches, and abundant jewels.

“Venerable friends, through the merit of offering that sage a bowl of rice, I was able to relinquish my position as master of hundreds of thousands of female attendants^[05], as well as gold, silver, and innumerable other possessions, and leave the household life to train in the path.

“Venerable friends, through offering that sage a bowl of rice, whenever kings, royal ministers, brahmins, householders, and all the people see me, they receive me hospitably; and whenever the four assemblies—bhikkhus, bhikkhunis, upasakas, and upasikas—see me, they treat me with reverence.

“Venerable friends, through offering that bowl of rice, I am constantly invited to accept food and drink, robes and blankets, woolen mats, woven rugs, beds and bedding, medicines for treating illness, and the requisites necessary for life; there is nothing I am not invited to accept. When I came to know that the ascetic was a true person free from attachment, I understood that the resulting merit was certain to multiply, bringing the supremely wondrous great fruition of merit, its radiance shining forth, penetrating exceedingly far and wide, vast and all-pervasive.”

Then Venerable Anuruddha, a true person free from attachment^[06] who had attained right liberation, spoke these verses:

I remember: long ago, impoverished,

I lived only by gathering grass.

I shared my portion and offered it to the ascetic,

Free from Affliction, of supreme virtue.

Because of that, I was born in the Sakyan clan,

And was named Anuruddha.

I became well versed in song and dance;

Making music, I was ever joyful.

I came to encounter the Blessed One,

Perfectly Awakened, like ambrosia.

Having encountered him, faith arose in me;

I left home to train in the path.

I came to know my former lives,

And knew the places where I had previously been born;

I was born in the Heaven of the Thirty-Three,

And dwelt there seven times.

Seven times there, and seven times here;

I underwent birth fourteen times,

Among humans and in the heavens,

Never falling into an evil realm.

Now I clearly know birth and death,

And the coming and going of sentient beings;

I know the right and wrong in others’ minds,

The noble ones, and the five pleasures;

I have realized the five factors of meditative concentration^[07],

Constantly concentrated, my mind serene and silent^[08].

Having attained tranquility,

I then attained the purified divine eye.

My purpose was to train in the path,

To dwell in seclusion, abandoning home;

Now I have attained that goal

And entered the Buddha’s domain.

I do not delight in death,

Nor do I long for birth;

At all times I abide at ease,

Establishing right mindfulness and wisdom.

At the Bamboo Grove in Vesali^[09],

Here my life will end;

Directly beneath this bamboo grove,

I shall enter nirvana without remainder.

At that time, while the Blessed One was seated in seclusion, with his purified divine ear surpassing that of ordinary humans, he heard the bhikkhus assembled after the midday meal in the lecture hall discussing that matter. Having heard them, in the late afternoon the Blessed One rose from his secluded seat, went to the lecture hall, prepared a seat before the assembly of bhikkhus, and sat down. He then asked:

“Bhikkhus, for what matter have you assembled in the lecture hall today?”

The bhikkhus replied:

“Blessed One, we have assembled in the lecture hall today because Venerable Anuruddha taught the Dharma by relating an event of the past.”

The Blessed One then said:

“Now, would you like to hear the Buddha teach the Dharma by relating an event of the future?”

The bhikkhus said:

"Venerable Blessed One, now is indeed the proper time. Venerable Well-Gone One, now is indeed the proper time. If the Blessed One, on account of what will occur in the future, would teach the Dharma to the bhikkhus, then, after hearing it, the bhikkhus would receive and retain it well."

The Blessed One said:

"Bhikkhus, listen closely and receive and retain this well; reflect upon it and remember it. I shall analyze and expound it fully for you."

The bhikkhus then respectfully sat and listened. The Blessed One said:

"Bhikkhus, at a distant time in the future, there will come an age when the human lifespan reaches eighty thousand years. When the human lifespan reaches eighty thousand years, this continent of Jambudvipa will be exceedingly prosperous and exceedingly peaceful and joyful; its population will be dense, and its villages will be separated by no more than the distance a chicken can fly.

"Bhikkhus, when the human lifespan reaches eighty thousand years, girls will not marry until they are five hundred years old.

"Bhikkhus, when the human lifespan is eighty thousand years^[10], there will be only such ailments as these: heat, cold, defecation and urination, sensual desire, eating and drinking, and old age^[11]; apart from these, there will be no other calamities.

"Bhikkhus, when the human lifespan is eighty thousand years, there will be a king named Loa^[12], a wheel-turning king, intelligent and wise, who, commanding the four divisions of the army, will govern the realm, free and sovereign. He will be a Dharma king who rules in accordance with the Dharma and will possess the seven treasures. The 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.

These are the seven treasures. The king will have a full thousand sons, handsome in appearance, valiant and fearless, capable of subduing enemy armies. He will rule this entire earth as far as the ocean shores, using neither blades nor clubs, but teaching and transforming solely through the Dharma, thereby enabling the people to dwell in peace and happiness.

He will have a great golden banner adorned with various precious jewels, raised to a height of one thousand cubits and measuring eighteen cubits in circumference, which the king will erect. After it has been erected, directly beneath it he will distribute alms to recluses, brahmin ascetics, the poor, the suffering, and the solitary who come from distant regions to beg. He will give them food and drink, clothing and blankets, carts and conveyances, flower garlands, powdered flowers, powdered incense, houses, beds and bedding, woolen cushions, wrapping cloths, and oil for lamps.

After giving alms in this manner, the king will shave off his hair and beard, don the kasaya robe, and, with resolute faith, leave the household life for homelessness and go forth to train in the Way. For the purpose for which a clansman shaves off his hair and beard, dons the kasaya robe, and, with resolute faith, leaves the household life for homelessness and goes forth to train in the Way—seeking only to attain the unsurpassed holy life—he will, in this very life, know and awaken for himself, personally realize, accomplish, and abide in it, 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.'

"At that time, Venerable Ajita^[13] was seated among the assembly. Venerable Ajita rose from his seat, drew his robe aside from one shoulder, joined his palms toward the Buddha, and said:

"Venerable Blessed One! At a distant time in the future, when the human lifespan reaches eighty thousand years, may I become a king named Loa, a wheel-turning king, intelligent and wise, who, commanding the four divisions of the army, governs the realm, free and sovereign; a Dharma king who rules in accordance with the Dharma and possesses the seven treasures. The seven treasures are the wheel treasure, the jewel treasure, the woman treasure, the householder treasure, and the general treasure; these are the seven treasures.

May I have a full thousand sons, handsome in appearance, valiant and fearless, capable of subduing enemy armies. May I rule this entire earth as far as the great ocean, using neither blades nor clubs, but teaching and transforming solely through the Dharma, thereby enabling the people to dwell in peace and happiness. May I have a great golden banner adorned with various precious jewels and raised to a height of one thousand cubits, which I shall erect.

After erecting it, directly beneath it I shall distribute alms to recluses, brahmin ascetics, the destitute, the suffering, and the solitary who come from distant regions to beg. I shall give them food and drink, clothing and blankets, carts and conveyances, flower garlands, powdered incense, houses, beds and bedding, woolen cushions, wrapping cloths, and oil for lamps. After completing this giving of alms, I shall immediately shave off my hair and beard, don the kasaya robe, and, with resolute faith, leave the household life and go forth to train in the Way.

For the purpose for which a clansman shaves off his hair and beard, dons the kasaya robe, and, with resolute faith, leaves the household life for homelessness and goes forth to train in the Way—seeking only to attain the unsurpassed holy life—I shall, in this very life, know and awaken for myself, personally realize, accomplish, and abide in it, 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.'"

The Blessed One then rebuked Venerable Ajita, saying:

"You foolish man! You should seek to die only once more; why do you wish for yet another rebirth? Why is this?

Because you think: 'Venerable Blessed One! At a distant time in the future, when the human lifespan reaches eighty thousand years, may I become a king named Loa, a wheel-turning king, intelligent and wise, who, commanding the four divisions of the army, governs the realm, free and sovereign; a Dharma king who rules in accordance with the Dharma and possesses the seven treasures. The seven treasures are the wheel treasure, the jewel treasure, the woman treasure, the householder treasure, and the general treasure; these are the seven treasures.

May I have a full thousand sons, handsome in appearance, valiant and fearless, capable of subduing enemy armies. May I rule this entire earth as far as the great ocean, using neither blades nor clubs, but teaching and transforming solely through the Dharma, thereby enabling the people to dwell in peace and happiness. May I have a great golden banner adorned with various precious jewels and raised to a height of one thousand cubits, which I shall erect.

After erecting it, directly beneath it I shall distribute alms to recluses, brahmin ascetics, the destitute, the suffering, and the solitary who come from distant regions to beg. I shall give them food and drink, clothing and blankets, carts and conveyances, flower garlands, powdered incense, houses, beds and bedding, woolen cushions, wrapping cloths, and oil for lamps. After completing this giving of alms, I shall immediately shave off my hair and beard, don the kasaya robe, and, with resolute faith, leave the household life and go forth to train in the Way.

For the purpose for which a clansman shaves off his hair and beard, dons the kasaya robe, and, with resolute faith, leaves the household life for homelessness and goes forth to train in the Way—seeking only to attain the unsurpassed holy life—I shall, in this very life, know and awaken for myself, personally realize, accomplish, and abide in it, 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.'"

The Blessed One said:

“Ajita! At a distant time in the future, you will become a king named Conch, a wheel-turning monarch, intelligent and wise, possessing four divisions of troops, ruling the realm, free and sovereign, a Dharma King who governs in accordance with the Dharma, and 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.

These are the seven treasures. You will have a full thousand sons, handsome in appearance, valiant and fearless, capable of subduing enemy forces. You will rule over this entire earth as far as the seas, without using knives or clubs, but solely teaching through the Dharma and thereby bringing peace and happiness to the people.

You will possess a great golden banner adorned with various kinds of jewels, rising to a height of one thousand cubits, which you yourself will erect. After erecting it, directly beneath it you will arrange offerings for ascetics, brahmins, the poor, the destitute, and the solitary who come from distant regions to beg. You will provide food, drink, clothing, blankets, vehicles, garlands, flower powders, fragrant powders, dwellings, beds, cushions, woolen mats, wrapping cloths, oil lamps, and other necessities.

After completing these offerings, you will shave off your hair and beard, don the kasaya robe, and, with perfect faith, leave the household life for homelessness, going forth to train in the Way. You will seek the purpose for which a clansman shaves off his hair and beard, dons the kasaya robe, and, with perfect faith, leaves the household life for homelessness, going forth to train in the Way: solely to seek the unsurpassed holy life.

In this very life, you will know and awaken for yourself, personally realize it, accomplish it, and abide in it, 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.’”

The Buddha told the bhikkhus:

“At a distant time in the future, when the human lifespan is eighty thousand years, a Buddha named Maitreya^[14] will appear: a Tathagata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Trainer in the Way of Dharma, Teacher of Gods and Humans, Buddha, Blessed One—just as today I have become a Tathagata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Trainer in the Way of Dharma, Teacher of Gods and Humans, Buddha, Blessed One.

“That Buddha, in this world with its devas, Maras, Brahmas, ascetics, brahmins, humans, and celestial beings, will know and awaken for himself, personally realize it, accomplish it, and abide in it. Just as today I, in this world with its devas, Maras, Brahmas, ascetics, brahmins, humans, and celestial beings, know and awaken for myself, personally realize it, accomplish it, and abide in it.

“That Buddha will teach the Dharma, sublime in the beginning, sublime in the middle, and sublime in the end, endowed with meaning and expression, revealing the holy life in its complete purity. Just as today I teach the Dharma, sublime in the beginning, sublime in the middle, and sublime in the end, endowed with meaning and expression, revealing the holy life in its complete purity.

“That Buddha will extensively expound and propagate the holy life among immeasurable great assemblies, from humans to celestial beings, skillfully establishing and revealing it. Just as today I extensively expound and propagate the holy life among immeasurable great assemblies, from humans to celestial beings, skillfully establishing and revealing it.

“That Buddha will have immeasurable hundreds of thousands of bhikkhus, just as today I have immeasurable hundreds of thousands of bhikkhus.^[15]”

At that time, the Venerable Maitreya was in that assembly. He rose from his seat, arranged his robe over one shoulder, folded his hands toward the Buddha, and said:

“Blessed One! At a distant time in the future, when the human lifespan reaches eighty thousand years, I will become a Buddha named Maitreya: a Tathagata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Trainer in the Way of Dharma, Teacher of Gods and Humans, Buddha, Blessed One—just as the Blessed One is now a Tathagata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Trainer in the Way of Dharma, Teacher of Gods and Humans, Buddha, Blessed One.

“In this world with its devas, Maras, Brahmas, ascetics, brahmins, humans, and celestial beings, I will know and awaken for myself, personally realize it, accomplish it, and abide in it. Just as today the Blessed One, in this world with its devas, Maras, Brahmas, ascetics, brahmins, humans, and celestial beings, knows and awakens for himself, personally realizes it, accomplishes it, and abides in it.

“I will teach the Dharma, sublime in the beginning, sublime in the middle, and sublime in the end, endowed with meaning and expression, revealing the holy life in its complete purity. Just as today the Blessed One teaches the Dharma, sublime in the beginning, sublime in the middle, and sublime in the end, endowed with meaning and expression, revealing the holy life in its complete purity.

“I will extensively expound and propagate the holy life among immeasurable great assemblies, from humans to celestial beings, skillfully establishing and revealing it. Just as today the Blessed One extensively expounds and propagates the holy life among immeasurable great assemblies, from humans to celestial beings, skillfully establishing and revealing it.

“I will have immeasurable hundreds of thousands of bhikkhus, just as the Blessed One now has immeasurable hundreds of thousands of bhikkhus.”

At that time, the Blessed One praised the Venerable Maitreya, saying:

“Excellent! Excellent, Maitreya! You have aroused an exceedingly sublime aspiration to lead the great assembly. Why is this? Because you have thought:

“‘Blessed One! At a distant time in the future, when the human lifespan reaches eighty thousand years, I will become a Buddha named Maitreya: a Tathagata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Trainer in the Way of Dharma, Teacher of Gods and Humans, Buddha, Blessed One—just as the Blessed One is now a Tathagata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Trainer in the Way of Dharma, Teacher of Gods and Humans, Buddha, Blessed One.

In this world with its devas, Maras, Brahmas, ascetics, brahmins, humans, and celestial beings, I will know and awaken for myself, personally realize it, accomplish it, and abide in it. Just as today the Blessed One, in this world with its devas, Maras, Brahmas, ascetics, brahmins, humans, and celestial beings, knows and awakens for himself, personally realizes it, accomplishes it, and abides in it. I will teach the Dharma, sublime in the beginning, sublime in the middle, and sublime in the end, endowed with meaning and expression, revealing the holy life in its complete purity.

Just as today the Blessed One teaches the Dharma, sublime in the beginning, sublime in the middle, and sublime in the end, endowed with meaning and expression, revealing the holy life in its complete purity. I will extensively expound and propagate the holy life among immeasurable great assemblies, from humans to celestial beings, skillfully establishing and revealing it. Just as today the Blessed One extensively expounds and propagates the holy life among immeasurable great assemblies, from humans to celestial beings, skillfully establishing and revealing it.’”

The Buddha further said:

“Maitreya, at a distant time in the future, when the human lifespan reaches eighty thousand years, you will become a Buddha named Maitreya: a Tathagata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Trainer in the Way of Dharma, Teacher of Gods and Humans, Buddha, Blessed One—just as I am now a Tathagata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Trainer in the Way of Dharma, Teacher of Gods and Humans, Buddha, Blessed One.”

"In this world with its devas, Māras, Brahmās, śramaṇas, brahmins, humans, and heavenly beings, you will know and awaken for yourself, personally realize, attain, accomplish, and abide therein. Just as today, in this world with its devas, Māras, Brahmās, śramaṇas, brahmins, humans, and heavenly beings, I know and awaken for myself, personally realize, attain, accomplish, and abide therein.

"You will teach the Dharma that is wondrous in the beginning, wondrous in the middle, and wondrous in the end, endowed with meaning and expression, revealing the holy life in its complete purity. Just as today I teach the Dharma that is wondrous in the beginning, wondrous in the middle, and wondrous in the end, endowed with meaning and expression, revealing the holy life in its complete purity.

"Before immeasurable great assemblies, from humans to heavenly beings, you will extensively expound and propagate the holy life, skillfully establishing and revealing it. Just as today, before immeasurable great assemblies, from humans to heavenly beings, I extensively expound and propagate the holy life, skillfully establishing and revealing it.

"You will have an immeasurable assembly of hundreds of thousands of bhikṣus, just as I now have an immeasurable assembly of hundreds of thousands of bhikṣus."

At that time, Venerable Ānanda stood attending upon the Buddha while holding a fan. The Blessed One then turned and said:

"Ānanda, bring here the robe woven with threads of gold. I now wish to give it to the bhikṣu Maitreya."

Venerable Ānanda obeyed the Blessed One and immediately brought the robe woven with threads of gold and handed it to the Blessed One. After accepting the gold-threaded robe from Venerable Ānanda, the Blessed One said:

"Maitreya, accept this gold-threaded robe from the Tathāgata and offer it to the Buddha, the Dharma, and the Great Assembly. Why is this? Maitreya, the Tathāgatas, Unattached and Fully Enlightened, seek to protect and deliver the world, desire its wholesome benefit and welfare, and wish it peace, security, and happiness."

Venerable Maitreya then accepted the gold-threaded robe from the Tathāgata and immediately offered it to the Buddha, the Dharma, and the Great Assembly.

At that time, Māra Pāpīyān thought: "This śramaṇa Gautama is traveling in Vārāṇasī and staying in the Deer Park, the dwelling place of the seers. On account of future events, he is teaching the Dharma to his disciples. I should go there and cause a disturbance."

Māra Pāpīyān then went to the Buddha, faced him, and spoke this verse:

That man will surely obtain

A countenance of foremost splendor;

His body adorned with floral garlands and jeweled necklaces,

And bright gems worn upon his arms.

If he dwells in Ketumatī City^[16],

He will be in the realm of King Śaṅkha.

The Blessed One then thought: "This Māra Pāpīyān has come to me intending to cause a disturbance." Knowing him to be Māra Pāpīyān, the Blessed One spoke this verse:

That man will surely attain

The Unsurpassed^[17], free from doubt;

He will end birth, aging, illness, and death,

Free from the taints, his task accomplished.

Whoever cultivates the holy life

Will dwell in Maitreya’s realm.

Māra Pāpīyān again spoke this verse:

That man will surely obtain

Garments of supreme beauty;

His body perfumed with aloeswood and sandalwood,

His hands and feet adorned with precious jewels.

If he dwells in Ketumatī City,

He will be in the realm of King Śaṅkha.

The Blessed One again spoke this verse:

That man will surely attain

Having neither master nor household;

His hands will hold neither gold nor jewels,

Unconditioned and free from sorrow.

If he cultivates the holy life,

He will dwell in Maitreya’s realm.

Māra Pāpīyān then again spoke this verse:

That man will surely obtain

Fame, wealth, and exquisite food and drink;

Skilled and accomplished in song and dance,

Making music and always rejoicing;

He will dwell in the realm of King Śaṅkha.

The Blessed One again spoke this verse:

That man will surely cross to the farther shore,

Like a bird breaking free from a net;

He will realize and abide in mastery of meditation,

Replete with bliss and always rejoicing.

Māra, you should know

That I have vanquished you.

Māra, the Evil One, then thought: "The Blessed One knows me. The Well-Gone One knows me." Thinking thus, he became dejected and sorrowful. Unable to remain there, he immediately vanished and was no longer seen in that place.

Thus spoke the Buddha. After Venerable Maitreya, Ajita, Ānanda, and the bhikṣus heard what the Buddha had taught, they rejoiced and respectfully practiced it.

Notes:

^[01] An alternative translation is No. 44, The Sūtra Spoken by the Buddha on Maintaining the World Since Ancient Times, translated by an unknown translator. For the Pāli parallel, see Thag. 910–919.

^[02] Chinese: 捃拾, “gathering up.” No. 44: “He carried grass to sell and thereby supported himself.” Pāli: ghāsa-hāraka, one who gathers food for livestock.

^[03] Wuhuan 無患. No. 44: “There was a pratyekabuddha named Heli 和里.” Pāli: Upariccha.

^[04] This was because the Venerable was a paternal cousin of Śākyamuni Buddha, being the son of Amitodana (King Amṛtodana).

^[05] This was because his former life as a prince had been exceedingly luxurious, and Mahānāma—his elder brother—had only with great difficulty persuaded him to leave the household life.

^[06] That is, an arhat.

^[07] Five-factored meditative concentration 五支禪定 (Pāli: pañcaṅgika-samādhi): the four levels of dhyāna, with the first dhyāna divided into two because of the distinction between applied thought (Pāli: vitakka) and sustained thought (Pāli: vicāra).

^[08] Pāli: sante ekodibhāvite, peaceful and unified.

^[09] The Bamboo Grove at Vaiśālī 毘耶離竹林. Pāli: Vajjīnaṃ Veluvagāme, in Vajji-Veluvagāma, a village near Vesālī in the land of the Vajjīs; Anuruddha would enter nirvana there.

^[10] From this point onward, compare the latter part of Sūtra 70. See also the Pāli D. 26, Cakkavatti-sīhanāda-suttanta.

^[11] In the Pāli (D. 26), there are only three illnesses: desire (icchā), hunger (anasana), and aging (jarā).

^[12] Śaṅkha 螺. Pāli: Saṅkha (conch shell).

^[13] Ajita 阿夷多. Pāli: Ajita. In this sūtra, Ajita and Maitreya (Metteyya) are two figures who receive predictions: one will become a king, and the other a Buddha.

^[14] Maitreya 瀰勒. Pāli: Metteyya.

^[15] Pāli: so anekasahassam… (seyyathā pi’ham) anekasatam… “He will have several thousand… (just as I) have several hundred…”

^[16] Ketumatī City 雞頭城, Pāli: Ketumatī, where Saṅkha will be a wheel-turning monarch.

^[17] The original Chinese reads “None Surpassing” (無復), a translation of Ajita (Pāli: Ajita), which is also rendered “Invincible.”