中阿含經

6. THE CHAPTER ON KINGS

71. THE DISCOURSE ON PĀYĀSI^[1]

Thus have I heard.

At one time the Venerable Kumāra Kāśyapa^[02] was traveling through the country of Kosala together with a great community of bhikkhus. He came to Setavyā^[03] and stayed in the Siṃsapā Grove^[04], north of a village belonging to that town.

At that time, in the settlement of Setavyā, there was a king named Pāyāsi^[05], who was exceedingly wealthy, possessing immeasurable riches, incalculable livestock and estates, and an abundance of households and revenue-producing lands. All the springs, ponds, grasses, and trees in the settlement of Setavyā belonged to the king, for it was a fief granted to him by King Prasenajit of Kosala.

Then the brahmins and householders of Setavyā heard it said, “There is an ascetic named Kumāra Kāśyapa who, while traveling through the country of Kosala together with a great community of bhikkhus, has arrived at the town of Setavyā and is staying in the Siṃsapā Grove, north of a village belonging to this town. The ascetic Kumāra Kāśyapa is greatly renowned, and his fame is heard throughout the ten directions. Kumāra Kāśyapa possesses unobstructed eloquence, his speech is subtle and wondrous, he is greatly learned, and he is an arhat^[06]. Whoever visits this arhat and respectfully pays homage to him will gain great benefit. We should go and visit the ascetic Kumāra Kāśyapa.”

Having heard this, the brahmins and householders of Setavyā proceeded northward to the Siṃsapā Grove.

At that time King Pāyāsi was in the main hall. From afar he saw the brahmins and householders of Setavyā, each accompanied by his own group, following one another from Setavyā northward toward the Siṃsapā Grove. Seeing this, King Pāyāsi asked an attendant:

“Why today are these brahmins and householders of Setavyā, each accompanied by his own group, following one another from Setavyā northward toward the Siṃsapā Grove?”

The attendant replied:

“Your Majesty, those brahmins and householders of Setavyā have heard: ‘There is an ascetic named Kumāra Kāśyapa who, while traveling through the country of Kosala together with a great community of bhikkhus, has arrived at this town of Setavyā and is staying in the Siṃsapā Grove, north of a village belonging to this town. Your Majesty, the ascetic Kumāra Kāśyapa is greatly renowned, and his fame is heard throughout the ten directions.

He possesses unobstructed eloquence, his speech is subtle and wondrous, he is greatly learned, and he is an arhat. Whoever visits this arhat and respectfully pays homage to him will gain great benefit. We should go and visit that ascetic Kumāra Kāśyapa.’ Your Majesty, this is why the brahmins and householders, accompanied by their respective groups, are following one another from Setavyā northward toward the Siṃsapā Grove.”

When King Pāyāsi heard this, he immediately told the attendant:

“Go to those brahmins and householders of Setavyā and say: ‘King Pāyāsi addresses the brahmins and householders of Setavyā: “Wait for me. I shall go with you to visit that Kumāra Kāśyapa. You foolish people, do not allow that ascetic to deceive you by saying that there is a future life and that there are spontaneously born beings^[07]. This is my view and this is my doctrine: ‘There is no future life, and there are no spontaneously born beings.’”’”

The attendant obeyed and immediately went to the brahmins and householders of Setavyā and said:

“King Pāyāsi addresses the brahmins and householders of Setavyā as follows: ‘Wait for me. I shall go with you to visit the ascetic Kumāra Kāśyapa. You foolish people, do not allow that ascetic to deceive you by saying, “There is a future life, and there are spontaneously born beings.” This is my view and this is my doctrine: “There is no future life, and there are no spontaneously born beings.”’”

When the brahmins and householders of Setavyā heard this command, they said to the attendant:

“We shall obey the command.”

The attendant returned and reported to the king:

“I have proclaimed the king’s command. Those brahmins and householders of Setavyā are awaiting Your Majesty. May Your Majesty know that the time has come.”

King Pāyāsi then told his charioteer:

“Quickly prepare the royal carriage. I wish to depart now.”

The charioteer obeyed. When he had prepared the royal carriage, he returned and reported to the king:

“Your Majesty, the royal carriage is ready and awaits Your Majesty’s pleasure.”

King Pāyāsi then mounted the carriage and went to where the brahmins and householders of Setavyā were. Together they proceeded to the Siṃsapā Grove. When King Pāyāsi saw the Venerable Kumāra Kāśyapa from afar amid the grove, he descended from the carriage and approached him. After they had exchanged greetings, he sat to one side and said:

“Kāśyapa, I now wish to ask you a question. Will you listen?”

The Venerable Kumāra Kāśyapa replied:

“King Pāyāsi, ask whatever you wish to ask. After hearing it, I shall consider it.”

King Pāyāsi then asked:

“Kāśyapa, this is my view and this is my doctrine: ‘There is no future life, and there are no spontaneously born beings.’ What does the ascetic Kumāra Kāśyapa think of this?”

The Venerable Kumāra Kāśyapa replied:

“King Pāyāsi, I shall now ask you a question. Answer according to your understanding. What do you think, O King? Do this sun and moon belong to this world or to another world^[08]?”

King Pāyāsi replied:

“Ascetic Kumāra Kāśyapa, although you speak thus, I still hold this view and this doctrine: ‘There is no future life, and there are no spontaneously born beings.’”

The Venerable Kumāra Kāśyapa replied:

“King Pāyāsi, is there any further argument more pernicious than this?”^[09]

King Pāyāsi replied:

“Indeed there is, Kāśyapa; there is a further argument. Kāśyapa, I had a relative who was gravely ill. I went to the sick man and, upon arriving, said: ‘My friend, you should know that this is my view and this is my doctrine: “There is no future life, and there are no spontaneously born beings.” My friend, there are, however, ascetics and brahmins who hold this view and this doctrine: “There is a future life, and there are spontaneously born beings.” I have never believed the doctrine of those people.

They further say: “If any man or woman commits evil deeds, lacks diligence, is lazy, envious, miserly, greedy, ungenerous, uncharitable, and attached to possessions, then, because of these causes and conditions, upon the breakup of the body and the end of life, that person will certainly go to an evil destination and be born in hell.” My friend, if what those ascetics and brahmins say is true, then you, who are my relative, have committed evil deeds, lacked diligence, been indolent, envious, miserly, greedy, ungenerous, uncharitable, and attached to possessions.

If, upon the breakup of the body and the end of life, you are certainly to go to an evil destination and be born in hell, then come back and report to me: “Pāyāsi, the suffering in that hell is like this; it is exactly as I have now witnessed.”’ Kāśyapa, when that relative heard my words, he agreed to do so, yet he never returned to report to me: ‘King Pāyāsi, the suffering in that hell is like this.’ Kāśyapa, because of this, I think: ‘There is no future life, and there are no spontaneously born beings.’”

The Venerable Kumāra Kāśyapa said:

"King Payasi, I ask you another question. Answer according to your understanding. Suppose your subordinates were to seize and bind a criminal, bring him before you, and say: ‘Your Majesty, this man has committed an offense.

May Your Majesty punish him.’ You would command: ‘Bind his hands tightly behind his back, place him on a donkey and carry him away, beat a drum as loudly as a donkey brays, proclaim the matter everywhere, then take him out through the southern gate of the city, seat him beneath the tall execution post, and behead him.’ Obeying your command, the subordinates would bind the criminal’s hands behind his back, place him on a donkey and carry him away, beat a drum as loudly as a donkey brays, and proclaim the matter everywhere.

They would then take him out through the southern gate of the city, seat him beneath the tall execution post, and prepare to behead him. The criminal, about to die, would say to the executioner: ‘Please grant me a brief delay. I wish to see my parents, wife and children, maidservants, and messengers.

Allow me to leave for a short while.’ What do you think, O King? Could the executioner allow that criminal to leave for a short while?"

King Payasi replied:

"He could not, Kassapa."

Venerable Kumara Kassapa continued:

"Your kinsman is likewise. Having committed evil deeds, being unremitting in neither effort nor diligence, but indolent, envious, miserly, greedy, ungenerous, narrow-minded, and attached to possessions, because of those causes and conditions, upon the breakup of the body at death he will assuredly go to an evil destination and be reborn in hell. When the wardens of hell seize him and inflict painful torments upon him, your kinsman will say to them: ‘Wardens of hell, please stay your hands for a while and do not inflict painful torments upon me.

I wish to go briefly to King Payasi and tell him, “The suffering inflicted by the wardens of hell is such and such, just as I myself have witnessed.”’ What do you think, O King? Could those wardens of hell release your kinsman and allow him to leave for a short while?"

King Payasi replied:

"They could not, Kassapa."

Venerable Kumara Kassapa said:

"O King, you should contemplate the next world in the same way and not regard it as something to be seen with the fleshly eye. Payasi, if any ascetic or brahmin has abandoned sensual desire and inclines toward freedom from sensual desire; has abandoned ill will and inclines toward freedom from ill will; has abandoned delusion and inclines toward freedom from delusion, then with the purified divine eye surpassing that of ordinary humans, he sees beings passing away and being reborn, fair and ugly, sublime and base, going to good or bad destinations according to the karma they have created. He sees this phenomenon exactly as it truly is."

King Payasi again said:

"Ascetic Kumara Kassapa, although you speak thus, I still hold this view and maintain this doctrine: ‘There is no next world, and there are no spontaneously reborn beings.’"

Venerable Kumara Kassapa replied:

"King Payasi, is there yet another pernicious reason beyond this?"

King Payasi replied:

"Indeed, Kassapa, there is yet another pernicious reason. Kassapa, I had a kinsman who became gravely ill. I went to the sick man and, upon arriving, said: ‘My friend, you should know that I hold this view and maintain this doctrine: “There is no next world, and there are no spontaneously reborn beings.” But, dear friend, there are ascetics and brahmins who hold this view and maintain this doctrine: “There is a next world, and there are spontaneously reborn beings.” I have never believed what they maintain.

They say: “If any man or woman conducts themselves well, is energetic and diligent, not indolent, not envious, not miserly, not greedy, but magnanimous, charitable, openhearted, generous, providing for the solitary and the poor, always bringing them peace and happiness, giving alms, and not clinging to possessions, then because of these causes and conditions, upon the breakup of the body at death that person will assuredly go to a good destination and be reborn in a heavenly realm.” Dear friend, if what those ascetics and brahmins say is true, then you, who are my own close kinsman, conduct yourself well, are energetic and diligent, not indolent, not envious, not miserly, greedy, but magnanimous, charitable, openhearted, generous, providing for the solitary and the poor,

bringing them happiness, giving alms, and not clinging to possessions.

If, upon the breakup of the body at death, you assuredly go to a good destination and are reborn in a heavenly realm, then return and report to me: “King Payasi, the delights of the heavenly realm are such and such, just as I myself have witnessed.”’ O ascetic, that kinsman heard what I said and gave me his word, yet he never returned to report to me: ‘King Payasi, the delights of the heavenly realm are such and such.’ Kassapa, because of this event, I therefore think: ‘There is no next world, and there are no spontaneously reborn beings.’"

Venerable Kassapa said:

"King Payasi, listen as I offer you an analogy. When a wise person hears an analogy, he understands its meaning. King Payasi, suppose that outside a certain village there were a public cesspit, deeper than a man’s height and filled with excrement.

A man fell into it and sank to the very bottom. Another person, taking pity on him and desiring his benefit and welfare, safety and happiness, slowly drew the victim out of the cesspit, scraped away the excrement with a bamboo strip, wiped him with leaves, and bathed him in warm water. After washing him clean, he covered his entire body with fragrant powder and invited him into the main hall to delight in the five sensual pleasures.

What do you think, O King? Would that rescued man recall the former cesspit, delight in it, praise it, and wish to return to it?"

King Payasi replied:

"He would not, Kassapa. If someone else were to think of that cesspit, delight in it, praise it, and wish to see it, the rescued man could not even find such a person agreeable. How much less would the rescued man himself recall the former cesspit, delight in it, praise it, and wish to see it again? That could not happen."

"King Payasi, suppose you have a kinsman who conducts himself well, is energetic and diligent, not indolent, not envious, not miserly, not greedy, but magnanimous, charitable, openhearted, and generous, providing for the solitary and the poor, bringing them happiness, giving alms, and not clinging to possessions. Because of those causes and conditions, upon the breakup of the body at death, that person will assuredly go to a good destination and be reborn in a heavenly realm. Having been reborn in a heavenly realm, he will delight there in the five sensual pleasures. What do you think, O King? Would that heavenly being abandon the five sensual pleasures there and think of the five sensual pleasures of this human world? Would he delight in them, praise them, and wish to see them again?"

King Payasi replied:

"He would not, Kassapa. Why is that? Because the five sensual pleasures of the human world are foul and found in an impure place; they are utterly repulsive, unworthy of pursuit, unworthy of delight, coarse, and impure. Kassapa, compared with the five sensual pleasures of the human world, the five sensual pleasures of the heavenly realm are superior, supreme, most excellent, and unsurpassed. It could never happen that a heavenly being would abandon the five sensual pleasures there, think of the sensual pleasures of the human world, delight in them, praise them, and wish to see them again."

"King Payasi, you should contemplate the next world in the same way and not rely upon what is seen with the physical eye. King Payasi, if there is any ascetic or brahmin who has abandoned sensual desire, become separated from sensual desire, and is tending toward separation from sensual desire; who has abandoned anger, become separated from anger, and is tending toward separation from anger; who has abandoned delusion, become separated from delusion, and is tending toward separation from delusion, that person, with the purified divine eye surpassing that of ordinary people, sees beings as they are born and die, as fair or ugly, sublime or base, passing to good or bad destinations according to the karma they have created. That person has seen this matter as it truly is."

King Payasi again said:

"Ascetic Kumara Kassapa, although you speak thus, I still hold this view and maintain this doctrine: ‘There is no next world, and there are no spontaneously born beings.’"

Venerable Kumara Kassapa replied:

"King Payasi, do you have any further objection beyond this?"

King Payasi replied:

"Indeed, Kassapa, I have another objection. Kassapa, I had a close friend who became gravely ill. I went to visit the sick man, and upon arriving I said to him: ‘My friend, you should know that I hold this view and maintain this doctrine: “There is no next world, and there are no spontaneously born beings.” Yet there are ascetics and brahmins who hold this view: “There is a next world, and there are spontaneously born beings.” I have never believed their doctrines.

They further say: “If any man or woman conducts themselves well, strives with energy and diligence, is not indolent, jealous, miserly, or greedy, is learned, generous, openhanded, and liberal, provides for the lonely and the poor and brings them happiness, gives alms, and is not attached to possessions, then because of these causes and conditions, upon the breakup of the body and the ending of life, that person will certainly proceed to a good destination and be born in a heavenly realm.” Dear friend, if what those ascetics and brahmins say is true, then you, my own close kinsman, have conducted yourself well, striven with energy and diligence, and have not been indolent, jealous, miserly, or greedy.

You have been magnanimous, generous, openhanded, and liberal; you have provided for the lonely and the poor and brought them happiness; you have given alms and have not been attached to possessions. If, upon the breakup of the body and the ending of life, you certainly proceed to a good destination and are born in a heavenly realm, then return and tell me: “King Payasi, the heavenly realm is delightful in such and such ways.” If, while in the heavenly realm, you think, “What would I gain by returning?” then know that Prince Payasi possesses great wealth, and I shall give some to you.’ Kassapa, that kinsman heard what I said and gave me his word, yet he has never returned to tell me: ‘King Payasi, the heavenly realm is delightful in such and such ways.’ Kassapa,

because of this matter I think: ‘There is no next world, and there are no spontaneously born beings.’"

Venerable Kumara Kassapa said:

"King Payasi, the lifespan in the heavenly realm is long, while human life is short. One hundred human years equal one day and one night among the devas of the Heaven of the Thirty-Three. Thirty such days and nights make one month, twelve such months make one year, and the lifespan of the devas of the Heaven of the Thirty-Three is one thousand such years.

What do you think, Your Majesty? Suppose you had a kinsman who conducted himself well, strove with energy and diligence, was not indolent, jealous, miserly, or greedy, was magnanimous, generous, openhanded, and liberal, provided for the lonely and the poor and brought them happiness, gave alms, and was not attached to possessions. Because of these causes and conditions, upon the breakup of the body and the ending of life, he would certainly proceed to a good destination and be born in a heavenly realm.

After being born there, your kinsman might think: ‘First I shall enjoy the five heavenly sensual pleasures for one day and one night, or perhaps I shall enjoy the five sensual pleasures for two, three, four, or even seven days. Afterward, I shall go and inform King Payasi: “The heavenly realm is delightful in such and such ways,” so that the king may know.’ What do you think, Your Majesty? Would you still be alive then?"

King Payasi asked in return:

"Kassapa, who has returned after death and told you: ‘Ascetic Kassapa, the lifespan in the heavenly realm is long, while human life is short; one hundred human years equal one day and one night among the devas of the Heaven of the Thirty-Three; thirty such days and nights make one month, twelve such months make one year, and the lifespan of the devas in the Heaven of the Thirty-Three is one thousand such years’?"

Venerable Kumara Kassapa replied:

"King Payasi, listen to this simile of mine. When a wise person hears a simile, he understands its meaning. King Payasi, suppose a blind man were to say: ‘There are no black or white forms, nor is there anyone who sees black or white forms. There are no long or short forms, nor is there anyone who sees long or short forms. There are no distant or nearby forms, nor is there anyone who sees distant or nearby forms. There are no coarse or subtle forms, nor is there anyone who sees coarse or subtle forms. Why is this? Because I have never seen or known them; therefore, forms do not exist.’ King Payasi, would that blind man be speaking correctly?"

King Payasi replied:

"No, Kassapa. Why is that? Kassapa, there are black and white forms, and there are those who see black and white forms. There are long and short forms, and there are those who see long and short forms. There are nearby and distant forms, and there are those who see nearby and distant forms. There are coarse and subtle forms, and there are those who see coarse and subtle forms. If the blind man were to say, ‘Because I do not see or know them, forms do not exist,’ he would not be speaking correctly."

Venerable Kumara Kassapa again said:

"King Payasi, you are like that blind man if you say: ‘Who has returned after death and told you: “Ascetic Kassapa, the lifespan in the heavenly realm is long, while human life is short. One hundred human years equal one day and one night in the Heaven of the Thirty-Three. Thirty such days and nights make one month, twelve such months make one year, and the lifespan in the Heaven of the Thirty-Three is one thousand such years”?’"

King Payasi said:

"Ascetic Kassapa, truly you should not, you should not speak in this way. Why is that? Because the ascetic Kumara Kassapa has deliberately compared me to that blind man.

Kassapa, if I knew that my kinsman, who conducted himself well, strove with energy and diligence, was not indolent, jealous, miserly, or greedy, was magnanimous, generous, openhanded, and liberal, provided for the lonely and the poor and brought them happiness, gave alms, and was not attached to possessions, would, because of these causes and conditions, certainly proceed to a good destination and be born in a heavenly realm upon the breakup of the body and the ending of life, then, Kassapa, right now, after practicing generosity, cultivating meritorious deeds, and observing the fasting precepts, I would kill myself with a knife, drink poison, leap into a well, or hang myself.

Kassapa, you should not deliberately compare me to that blind man."

Venerable Kassapa replied:

"King Bệ-tứ, listen as I give you another simile. A wise person, upon hearing this simile, will immediately understand its meaning. King Bệ-tứ, suppose a brahmin had a young wife who had only recently become pregnant, while his senior wife already had a son.

During that time, the brahmin suddenly died. After his death, the senior wife's son said to his stepmother: 'Younger mother, you should know that all the wealth in this household must now belong to me; no one else may have a share in it.' The stepmother replied: 'I am now pregnant. If I give birth to a son, he must receive a share.

If I give birth to a daughter, only then will all this wealth belong to you.' Three times the senior wife's son said to his stepmother: 'Younger mother, you should know that all the wealth in this household now belongs to me; no one else may have a share in it.' Three times the stepmother also replied: 'I am now pregnant. If I give birth to a son, he must receive a share. If I give birth to a daughter, only then will all this wealth belong to you.' Then that foolish stepmother, being undiscerning, lacking clear understanding, and devoid of wisdom, wished to preserve a life but instead caused harm.

She entered a room, took a sharp knife, and cut open her belly to see whether the child was a boy or a girl. Being foolish, undiscerning, lacking clear understanding, and devoid of wisdom, she wished to preserve a life but instead harmed both herself and the child in her womb. You should know, King Bệ-tứ, that you are just like this: foolish, undiscerning, lacking clear understanding, and devoid of wisdom.

Wishing to preserve your life, you think: 'Kāśyapa, if I knew that I and my relatives practiced good conduct, were energetic, diligent, and untiring, free from envy and stinginess, not covetous, magnanimous, charitable, openhanded, generous, providing for the lonely and the poor so that they might find happiness, giving without attachment to possessions, and that because of these causes and conditions, upon the breakup of the body and the end of life, we would certainly proceed to a good destination and be reborn in a heavenly realm, then right now, after practicing generosity, cultivating wholesome deeds, and observing the fasting precepts, I would kill myself with a knife, drink poison, leap into a well, or hang myself. Śramaṇa Kāśyapa,

you should not deliberately compare me to that blind man.' King Bệ-tứ, if an energetic person lives long, he gains great merit.

If he gains great merit, he is reborn in a heavenly realm and lives long. King Bệ-tứ, you should contemplate the next life in this way and not regard it as something seen with the fleshly eye. King Bệ-tứ, if any śramaṇa or brahmin has eradicated sensual desire, departed from sensual desire, and is directed toward freedom from sensual desire; has eradicated anger, departed from anger, and is directed toward freedom from anger; has eradicated delusion, departed from delusion, and is directed toward freedom from delusion, then with the purified divine eye surpassing that of ordinary people, he sees beings as they are born and die, whether beautiful or ugly, excellent or inferior, passing to good or bad destinations according to the karma they have created.

He sees this exactly as it truly is."

King Bệ-tứ again said:

"Śramaṇa Cưu-ma-la Kāśyapa, although you say this, I still hold this view and maintain this doctrine: 'There is no next life, and there are no spontaneously born beings.'"

Venerable Cưu-ma-la Kāśyapa replied:

"King Bệ-tứ, is there any further error beyond this?"

King Bệ-tứ replied:

"Indeed, Kāśyapa, there is this further error. Kāśyapa, I had a relative who was gravely ill. I went to the sick person's side to inquire after and visit him, and the sick person also greeted me and looked at me. When the sick person died, I again went to inquire after and visit the dead person, but the dead person neither greeted me nor looked at me. After that, I no longer returned to inquire after or visit that relative. Kāśyapa, because of this event, I thought: 'There are no beings who are reborn.'"

Venerable Cưu-ma-la Kāśyapa said:

"King Bệ-tứ, listen as I give you a simile. A wise person, upon hearing this simile, will immediately understand its meaning. King Bệ-tứ, suppose there were a man skilled at blowing a conch.

If the people of a certain region had never heard the sound of a conch, that man might go there on a dark night, climb a high mountain, and blow the conch with all his strength. The people of that region, who had never before heard the sound of a conch, would hear it and think: 'What is this exquisite and most wondrous sound, so delightful and worthy of coming to see and hear, which makes the heart rejoice?' Then those people would go together to the skilled conch blower.

Upon arriving, they would ask: 'What was that exquisite and most wondrous sound, so delightful and worthy of coming to see and hear, which made the heart rejoice?' The skilled conch blower would throw the conch onto the ground and tell the people: 'You should know that this is the sound of the conch.' Then the people would kick the conch with their feet and say: 'Conch, sound! Conch, sound!' But it would remain silent, making no sound.

The skilled conch blower would then think: 'These people are foolish, undiscerning, lacking clear understanding, and devoid of wisdom. Why? Because they seek a sound from an insentient object.' Then the skilled conch blower would pick up the conch, wash it clean with water, raise it to his mouth, and blow with all his strength.

After hearing it, the people would think: 'The conch is truly marvelous.' Why? 'Because through the hand, through water, through the mouth, and through the breath blown into it, it produces a beautiful sound that resounds throughout the four directions.' King Bệ-tứ, so too, only while a person is alive can he speak and exchange greetings with others. When he is dead, he can no longer speak or exchange greetings. King Bệ-tứ, you should likewise contemplate beings being reborn in this way and not regard it as something seen with the fleshly eye.

King Bệ-tứ, if any śramaṇa or brahmin has eradicated sensual desire, departed from sensual desire, and is directed toward freedom from sensual desire; has eradicated anger, departed from anger, and is directed toward freedom from anger; has eradicated delusion, departed from delusion, and is directed toward freedom from delusion, then with the purified divine eye surpassing that of ordinary people, he sees these beings as they are born and die, whether beautiful or ugly, excellent or inferior, passing to good or bad destinations according to the karma they have created.

He sees this exactly as it truly is."

King Bệ-tứ again asked:

"Śramaṇa Cưu-ma-la Kāśyapa, although you say this, I still hold this view and maintain this doctrine: 'There is no next life, and there are no beings who are reborn.'"

Venerable Cưu-ma-la Kāśyapa replied:

"King Bệ-tứ, is there any further error beyond this?"

King Bệ-tứ replied:

"Indeed, Kāśyapa, there is this further unreasonable circumstance. An official of mine arrested a criminal and brought him before me. Upon arriving, he said: 'Your Majesty, this man is guilty; may Your Majesty punish him.' I said: 'Weigh this criminal while he is alive.

After weighing him alive, throw him to the ground and strangle him to death with a rope. After killing him, weigh him again, so that I may know when this man is lighter, softer, more lustrous, and more beautiful—while alive or when dead.' The official obeyed my command, weighed the criminal alive, then threw him to the ground and strangled him to death with a rope. After killing him, he weighed him again and found that while alive, the criminal was lighter, softer, more lustrous in complexion, and more beautiful, whereas when dead, he was heavier, stiff, not soft, and his complexion was no longer lustrous.

Kāśyapa, because of this event, I therefore thought: 'There are no beings who are reborn.'"

Venerable Cưu-ma-la Kāśyapa said:

"King Payasi, listen as I give you an analogy. A wise person, upon hearing this analogy, will immediately understand its meaning. King Payasi, suppose an iron bar or an iron plowshare were heated throughout the day.

At that time, the iron object would be lighter, softer, glowing brightly, and more beautiful. If the fire were extinguished, it would gradually grow cold, become heavier and harder, no longer soft, and its color would no longer be bright. So too, King Payasi, while a person is alive, the body is light and supple, its complexion bright, lustrous, and beautiful.

At death, it becomes heavier and rigid, no longer supple, and its complexion is no longer bright. King Payasi, you should likewise contemplate the birth of beings and not rely merely upon what is seen by the fleshly eye. King Payasi, if any ascetic or brahmin has cut off sensual desire, become detached from sensual desire, and is progressing toward detachment from sensual desire; has cut off anger, become detached from anger, and is progressing toward detachment from anger;

has cut off delusion, become detached from delusion, and is progressing toward detachment from delusion, then with the divine eye, purified and surpassing that of ordinary people, he sees beings dying and being born, beautiful and ugly, passing to good or bad destinations according to the karma those beings have created.

He sees this phenomenon exactly as it truly is."

King Payasi again said:

"Ascetic Kumara Kassapa, although you speak in this way, I still hold this view and maintain this doctrine: ‘There is no next life, and there are no beings who are reborn.’"

Venerable Kumara Kassapa replied:

"King Payasi, is there any further objection beyond this?"

King Payasi replied:

"Indeed, Kassapa, there is this further objection. Kassapa, my officials once apprehended a criminal and brought him before me, saying: ‘Your Majesty, this man is guilty; may Your Majesty punish him.’ I ordered them: ‘Put this criminal into an iron cauldron or a copper cauldron, seal its opening tightly, and kindle a fire beneath it. Once the fire has been kindled, observe it on every side to see where that being enters or emerges, and where it passes to and fro.’ Obeying my command, the official put the criminal into an iron cauldron or a copper cauldron, sealed its opening tightly, and kindled a fire beneath it.

Once the fire had been kindled, he observed it on every side to see where that being entered or emerged, and where it passed to and fro. Yet, Kassapa, although I employed this method, I did not see any spontaneously born being. Kassapa, because of this, I thought: ‘There are no spontaneously born beings.’"

Venerable Kumara Kassapa said:

"King Payasi, I will now ask you a question. Answer according to your understanding. What do you think? If, during the daytime, you were to eat fine and delicious food and then lie down upon your bed to sleep, do you recall ever seeing in a dream gardens, bathing ponds, groves, flowers and fruits, clear springs, and long rivers, and wandering everywhere among them?"

King Payasi replied:

"I recall that this has indeed happened."

Venerable Kassapa continued:

"On that day, after eating fine and delicious food, you lay down upon your bed to sleep. Were there attendants standing beside you at that time?"

King Payasi replied:

"There were."

Venerable Kassapa continued:

"On that day, after eating fine and delicious food, you lay down upon your bed to sleep. At that time, did the attendants on your left and right see you entering and emerging and wandering everywhere?"

King Payasi replied:

"Even other people could not have seen this, much less the attendants at my sides."

"King Payasi, you should likewise contemplate spontaneously born beings and not rely merely upon what is seen by the fleshly eye. King Payasi, if any ascetic or brahmin has cut off sensual desire, become detached from sensual desire, and is progressing toward detachment from sensual desire; has cut off anger, become detached from anger, and is progressing toward detachment from anger; has cut off delusion, become detached from delusion, and is progressing toward detachment from delusion, then with the divine eye, purified and far surpassing that of ordinary people, he sees beings dying and being born, beautiful and ugly, excellent and inferior, passing to good or bad destinations according to the karma those beings have created. He sees this matter exactly as it truly is."

King Payasi again said:

"Ascetic Kumara Kassapa, although you speak in this way, I still hold this view and maintain this doctrine: ‘There is no next life, and there are no beings who are reborn.’"

Venerable Kumara Kassapa replied:

"King Payasi, is there any further objection beyond this?"

King Payasi replied:

"Indeed, Kassapa, there is this further objection. Kassapa, my officials once apprehended a criminal and brought him before me, saying: ‘Your Majesty, this man is guilty; may Your Majesty punish him.’ I ordered them: ‘Flay this criminal’s skin, cut away his flesh, sever his sinews, and break open his bones down to the marrow in order to search for the spontaneously born being.’ Kassapa, I employed this method, yet in the end I still did not see any being being born. Kassapa, because of this, I thought: ‘There are no spontaneously born beings.’"

Venerable Kassapa said:

“King Bệ-tứ, listen as I relate this simile. A wise person, upon hearing a simile, immediately understands its meaning. King Bệ-tứ, suppose a matted-hair fire-worshiping brahmin lived beside a road. Not far away, some traveling merchants stopped to lodge. Early the next morning, those merchants hurriedly departed, leaving a child behind. At that time, the matted-hair fire-worshiping brahmin rose early and went to the place where the merchants had lodged. He saw the child standing there alone, with no guardian. Having seen this, he thought: ‘This little child now has no one upon whom to rely. If I do not raise him, he will surely die.’ Thinking thus, the brahmin took the child home and raised him.

“After some time, when the child had grown into a youth, the matted-hair fire-worshiping brahmin had some business in another village. He told the youth: ‘I have some business that requires me to go down to the village for a while. You must carefully tend the fire and not let it go out. If the fire goes out, use this fire drill to kindle it again.’ After carefully instructing him, the matted-hair fire-worshiping brahmin went down to the village.

“Later, the youth went outside to amuse himself, and the fire went completely out. Upon returning, he wanted to rekindle it. He struck the fire drill against the ground and said: ‘Fire, blaze up!’ But the fire did not ignite. When it still failed to ignite, he broke the fire drill into pieces, smashed it into a hundred fragments, and threw them away. Then he sat dejectedly upon the ground and said in sorrow: ‘I cannot find the fire. What am I to do?’

“When the matted-hair fire-worshiping brahmin had finished his business in the village, he returned home. Upon arriving, he asked the youth: ‘Did you refrain from playing and carefully tend the fire, not allowing it to go out?’

“The youth replied: ‘Venerable sir, I went outside to play, and afterward the fire went out. When I returned, I wanted to rekindle it, so I took the fire drill and struck it against the ground, saying: “Fire, blaze up! Fire, blaze up!” Yet in the end, the fire still did not ignite. I then placed it upon a stone slab and struck it with all my strength, saying: “Fire, blaze up! Fire, blaze up!” But the fire still did not ignite. I then broke the fire drill into ten pieces, into a hundred pieces, and threw them away, after which I sat dejectedly upon the ground. Venerable sir, though I searched for the fire in this way, I could not find it and did not know what to do!’

“At that time, the matted-hair fire-worshiping brahmin thought: ‘This youth is exceedingly foolish, undiscerning, lacking in understanding and wisdom. Why is that? Because he sought to obtain fire from an insentient fire drill in such a manner.’ The matted-hair fire-worshiping brahmin then placed a fire drill and tinder upon the ground and rubbed them together. Sparks appeared, and the fire blazed up. He then told the youth: ‘My child, this is the way to produce fire. It is not obtained as you, foolish, undiscerning, and devoid of wisdom, sought to obtain it from an insentient fire drill.’

“Even so, King Bệ-tứ, you should understand that you are likewise foolish, undiscerning, lacking in understanding and wisdom, for you seek to see spontaneously born beings within insentient dead flesh, even down to the bones and marrow. King Bệ-tứ, you should contemplate the birth of beings in this way and not rely upon what is seen by the fleshly eye. King Bệ-tứ, if any śramaṇa or brahmin has cut off sensual desire, departed from sensual desire, and proceeds toward freedom from sensual desire; has cut off ill will, departed from ill will, and proceeds toward freedom from ill will;

has cut off delusion, departed from delusion, and proceeds toward freedom from delusion—then, with the divine eye, purified and surpassing that of ordinary human beings, he sees beings as they die and are born, as they are beautiful or ugly, excellent or inferior, and as they pass to good or bad destinations according to the karma they have created.

He sees this matter as it truly is.”

King Bệ-tứ again said:

“Although the śramaṇa Ca-diếp speaks in this way, I remain attached to this view because of desire, attached because of ill will, attached because of fear, and attached because of delusion, and I can never relinquish it. Why is that? If people in other lands were to hear of this, they would say: ‘King Bệ-tứ held this view for a long time, but now the śramaṇa Ca-diếp has subdued him and corrected his error, causing him to abandon and relinquish it.’ Ca-diếp, for this reason, I remain attached to this view because of desire, attached because of ill will, attached because of fear, and attached because of delusion, and I can never relinquish it.”

The Venerable Ca-diếp said:

“King Bệ-tứ, listen as I relate this simile. A wise person, upon hearing a simile, immediately understands its meaning. King Bệ-tứ, suppose two friends left home in search of a livelihood. Along the road, they first came upon a great quantity of ownerless hemp. One of them saw it and said to his friend: ‘Friend, you should know that there is a great quantity of ownerless hemp here. I would like you to gather it with me, bind it into bundles, and carry it home, for it may be put to use.’ The two of them then gathered the hemp, bound it into bundles, and carried it away on their shoulders.

“Farther along the road, they came upon a great quantity of ownerless kiếp-bối fiber and kiếp-bối cloth, and they also found a great quantity of ownerless silver. Having seen it, one of the men threw away the hemp he was carrying and wrapped up the silver.

“Farther along the road, they came upon many heaps of ownerless gold. The man carrying the silver then said to the man carrying the hemp: ‘Friend, you should know that there is a great quantity of ownerless gold here. You should throw away the hemp, and I shall throw away the silver I am carrying. I would like us both to take this gold and carry it home, for it will be of greater use.’

“The man carrying the hemp replied to the man carrying the silver: ‘I arranged this hemp neatly, bound it securely, and carried it here from far away. I cannot abandon it. You should understand this and need not concern yourself with me.’

“The man carrying the silver then seized the bundle of hemp, threw it upon the ground, and scattered it. The man carrying the hemp said to him: ‘Although you have scattered my bundle of hemp in this way, I took pains to bind it securely and carried it here from far away. I am therefore determined to carry this hemp home and cannot abandon it. You should attend to your own affairs and need not concern yourself with me.’ The man carrying the silver then abandoned his load of silver, took up the gold, and carried it home.

“When the man carrying the gold returned, his parents saw from afar that their son was coming home bearing gold. Upon seeing him, they praised him, saying: ‘Excellent, excellent! Come here, son. With this gold, you will be able to live happily, support your parents, provide for your wife and children, your maidservants and attendants, and also give alms to śramaṇas and brahmins, thereby creating superior merit, good fruit, and good reward, and attaining birth in the heavenly realm, where you will enjoy long life.’

“When the man carrying the hemp returned home, his parents saw from afar that their son was coming back bearing hemp. Upon seeing him, they rebuked him, saying: ‘You have returned as a blameworthy man; you have returned as a man without virtue. With this bundle of hemp, you cannot make a living, support your parents, provide for your wife and children, your maidservants and attendants, or give alms to śramaṇas and brahmins. You cannot create superior merit, obtain good fruit or good reward, or attain birth in the heavenly realm, where you might enjoy long life.’

“Even so, King Bệ-tứ, you should understand that you are just like this. If you remain attached to that view because of desire, attached because of ill will, attached because of fear, and attached because of delusion, and never relinquish it, you will experience immeasurable suffering and will also be despised by everyone.”

King Bệ-tứ again said:

"Although the ascetic Kassapa speaks thus, I cling to this view because of desire, cling to it because of anger, cling to it because of fear, and cling to it because of delusion; therefore, I shall never relinquish it. Why is that? If others were to hear of this, they would say: ‘King Payasi long upheld this view, but now he has been subdued and corrected by the ascetic Kassapa, and so has abandoned and relinquished it.’ Therefore, Kassapa, I cling to this view because of desire, cling to it because of anger, cling to it because of fear, and cling to it because of delusion; therefore, I shall never relinquish it."

Venerable Kassapa again said:

"King Payasi, listen as I relate this analogy. A wise person understands its meaning upon hearing an analogy. King Payasi, suppose a merchant, together with a large caravan of merchants comprising one thousand carts, entered a dangerous road. In that caravan were two caravan leaders. They thought: ‘How can we escape this danger?’ They further thought: ‘Our caravan should be divided into two groups of five hundred each.’

"The caravan was then divided into two groups of five hundred. One caravan leader led five hundred carts into the dangerous road. That caravan leader habitually traveled at the front to guide the way.

He saw a man coming from the roadside, his clothes drenched, his legs black, his head yellow, his eyes glaring red, wearing a garland of fragrant grasses^[10], and riding in a donkey cart whose two wheels were covered with mud. When the caravan leader saw him, he asked: ‘Has it rained farther along this perilous road? Is there fresh water, firewood, and grass?’ The man replied: ‘Farther along this dangerous road, heavy rain has fallen, and there is abundant fresh water, firewood, and grass.

Friends, discard your old water, firewood, and grass so that they do not weigh down your carts. Before long, you will obtain fresh water and good firewood and grass.’

"After hearing this, the caravan leader returned to his group and reported: ‘I went ahead and saw a man coming from the roadside, his clothes drenched, his body black, his head yellow, his eyes glaring red, wearing a garland of fragrant grasses, and riding in a donkey cart whose two wheels were covered with mud. I asked him: “Has it rained farther along this dangerous road? Is there fresh water, firewood, and grass?” He replied: “Farther along this dangerous road, heavy rain has fallen, and there is abundant fresh water and good firewood and grass.

Friends, discard your old water, firewood, and grass so that they do not weigh down your carts. Before long, you will obtain fresh water and good firewood and grass.” Friends, let us discard our old water, firewood, and grass. Before long, we shall have fresh water, firewood, and grass; let them not weigh down our carts.’

"The merchants discarded their old water, firewood, and grass. After traveling for one day, they found no fresh water, firewood, or grass. After seven days, that caravan was slain by man-eating demons.

"The second caravan leader thought: ‘The first caravan leader has passed through the perilous danger. What means should we employ to escape it?’ Having thought thus, he had the five hundred carts enter the dangerous road together. He too traveled at the front to guide the way.

The second caravan leader saw a man coming from the roadside, his clothes drenched, his body black, his head yellow, his eyes glaring red, wearing a garland of fragrant grasses, and riding in a donkey cart whose two wheels were covered with mud. When this second caravan leader saw him, he asked: ‘Has it rained farther along this dangerous road? Is there fresh water, firewood, and grass?’ The stranger replied: ‘Farther along this dangerous road, very heavy rain has fallen, and there is a great abundance of fresh water and excellent firewood and grass.

Friends, discard your old water, firewood, and grass so that they do not weigh down your carts. Before long, you will obtain fresh water and good firewood and grass.’

"After hearing this, the second caravan leader returned to his group and reported: ‘I went ahead and saw a man coming from the roadside, his clothes drenched, his body black, his head yellow, his eyes glaring red, wearing a garland of fragrant grasses, and riding in a donkey cart whose two wheels were covered with mud. I asked: “Has it rained farther along this dangerous road? Is there fresh water, firewood, and grass?” The man replied: “Farther along this dangerous road, heavy rain often falls, and there is abundant fresh water and good firewood and grass.

Friends, discard your old water, firewood, and grass so that they do not weigh down your carts. Before long, you will find fresh water and good firewood and grass.” Friends, we must not yet discard our old water, firewood, and grass. If we obtain new water, firewood, and grass, only then shall we discard the old.’

"That caravan did not discard its old water, firewood, and grass. After traveling for one day, they obtained no new water, firewood, or grass. They traveled for two days, three days, and even as many as seven days, yet still obtained none.

"As the second caravan leader traveled at the front, he saw that the first caravan leader and the caravan preceding them had been slain by man-eating demons. Having seen this, he told his own group: ‘Friends, look at that caravan leader who went before us. He was foolish, undiscerning, lacking in clear understanding and wisdom. He destroyed himself and also destroyed his companions. Friends, if you wish to take the merchandise belonging to the merchants of the preceding caravan, you may take whatever you please.’

"King Payasi, you should know that you are likewise. If you cling to that view because of desire, cling to it because of anger, cling to it because of fear, and cling to it because of delusion, never relinquishing it, you will undergo immeasurable evil and will also be despised by everyone, just like the first caravan leader and his companions in the first group."

King Payasi again said:

"Although the ascetic Kassapa speaks thus, I cling to that view because of desire, cling to it because of anger, cling to it because of fear, and cling to it because of delusion; I shall never relinquish it. Why is that? If people in other countries were to hear of this, they would say: ‘King Payasi long upheld a certain view, but now he has been subdued and corrected by the ascetic Kassapa, and so has abandoned and relinquished it.’ Therefore, Kassapa, I cling to that view because of desire, cling to it because of anger, cling to it because of fear, and cling to it because of delusion; I shall never relinquish it."

Venerable Kassapa said:

"King Payasi, listen as I relate this analogy. A wise person understands its meaning upon hearing an analogy. King Payasi, suppose two men agreed to play dice.

The first man repeatedly stole a die in secret and swallowed it^[11]—once, twice, three times, and even many times. The second man thought: ‘Whenever I play with this man, he always cheats me, secretly stealing and swallowing a die once, twice, three times, and even many times.’ Having thought thus, he said to his companion: ‘I wish to rest; afterward we shall play again.’ The second man then left that place, coated a die with poison, and returned to play again.

The first man again secretly stole the die and swallowed it—once, twice, three times, and even many times. After swallowing it, his eyes rolled upward and foam issued from his mouth; he was close to death. The second man then addressed the first in verse:

This die was steeped in poison;

The greedy swallower did not know.

Earlier, while playing, you cheated me;

Now you must suffer bitter calamity.

"King Payasi, you should know that you are likewise. If you cling to that view because of desire, cling to it because of anger, cling to it because of fear, and cling to it because of delusion, never relinquishing it, you will undergo immeasurable evil and will also be despised by everyone, just like the dice player who brought calamity upon himself through deceit."

King Payasi again said:

“Although the śramaṇa Kassapa speaks thus, I will never relinquish this view, which I maintain out of desire, maintain out of anger, maintain out of fear, and maintain out of delusion.”

Venerable Kassapa said:

“King Pāyāsi, listen to this analogy of mine. A wise person understands the meaning upon hearing an analogy. King Pāyāsi, suppose a swineherd, while traveling along a road, saw a great quantity of dried dung that belonged to no one.

He thought: ‘This dung could provide ample sustenance for many pigs. I should gather it up and carry it away.’ The man then placed the dung upon his head and went on his way. In the middle of the journey, he encountered a heavy rain.

The dung dissolved and flowed down, soiling his entire body, yet he continued carrying it and would not cast it away. That man endured immeasurable misery and was despised by everyone. King Pāyāsi, you should know that you are just like him.

If you never relinquish this view, which you maintain out of desire, maintain out of anger, maintain out of fear, and maintain out of delusion, you will undergo immeasurable suffering and be despised by everyone, just like that swineherd.”

King Pāyāsi again said:

“Although the śramaṇa Kassapa speaks thus, I will never relinquish this view, which I maintain out of desire, maintain out of anger, maintain out of fear, and maintain out of delusion. Why is that? If people in other countries heard of this, they would say: ‘King Pāyāsi held and upheld a view for a long time, but now the śramaṇa Kassapa has subdued and corrected him, and he has abandoned and relinquished it.’ Kassapa, for this reason I intend never to relinquish this view, which I maintain out of anger, maintain out of desire, maintain out of fear, and maintain out of delusion.”

Venerable Kassapa said:

“King Pāyāsi, listen to this final analogy of mine. If you understand, that will be well; if you do not understand, I shall preach the Dharma no further. King Pāyāsi, suppose a great boar, the leader of a herd of five hundred pigs, entered a dangerous road and encountered a tiger.

When the boar saw the tiger, he thought: ‘If I fight the tiger, the tiger will kill me. If I flee in fear, my kin will despise me. By what means can I escape this peril?’ Having thought thus, he said to the tiger: ‘If you wish to fight, then let us fight; otherwise, stand aside and let me pass.’ Upon hearing this, the tiger said: ‘I accept your challenge.

I will fight you and will not stand aside to let you pass.’ The boar then said: ‘Tiger, wait a moment. After I have put on my ancestors’ armor, I shall return and fight you.’ Hearing this, the tiger thought: ‘He is no match for me, much less his ancestors’ armor.’ Having thought thus, he told the boar: ‘Do as you please.’ The boar then returned to his sty and rolled in a heap of dung until the dung covered him up to his eyes.

He then returned to the tiger and said: ‘If you wish to fight, then let us fight; otherwise, stand aside and let me pass.’ After seeing the boar, the tiger thought: ‘I ordinarily do not eat miscellaneous vermin, lest I waste my teeth; how much less would I approach this foul-smelling boar.’ Having thought thus, the tiger said to the boar: ‘I will stand aside and let you pass; I will no longer fight you.’ After the boar had passed, he turned toward the tiger and spoke this verse:

Tiger, you have four feet;

I too have four feet.

Come and fight with me;

Why flee in fear?”

“Then, upon hearing this, the tiger replied to the boar in verse:

Your bristles grow like a forest;

You are the basest of beasts.

Boar, be gone at once;

Your stinking dung is unbearable.”

“At that time, the boar boasted of himself, speaking this verse:

The two lands of Magadha and Aṅga^[12]

Will hear that I fought with you.

Come and fight with me;

Why flee in fear?”

“Hearing this, the tiger again spoke in verse:

Your entire body and all your bristles are filthy;

You would taint me with your stench.

You fight seeking victory;

I now concede victory to you.^[13]”

Venerable Kassapa said:

“King Pāyāsi, it is the same with me. If you never relinquish this view, which you uphold out of desire, uphold out of anger, uphold out of fear, and uphold out of delusion, you will undergo immeasurable suffering and be despised by everyone, just as the tiger conceded victory to the boar.”

After hearing this, King Pāyāsi said:

“Venerable sir, at the very beginning you gave the analogy of the sun and moon. As soon as I heard it, I understood, joyfully accepted it, and retained it. Yet I wished to hear ever more sublime eloquence from one of such supreme and wondrous wisdom as yourself, and therefore I questioned you again and again. I now take refuge in Venerable Kassapa.”

Venerable Kassapa said:

“King Pāyāsi, do not take refuge in me. I have taken refuge in the Buddha; you too should take refuge in him.”

King Pāyāsi said^[14]:

“Venerable sir, I now take refuge in the Buddha, the Dharma, and the Sangha of bhikṣus. May the Venerable One, on behalf of the Buddha, accept me as an upāsaka. From this day forward and throughout my life, I take refuge until the end of my life. Venerable Kassapa, beginning today I shall practice generosity and cultivate merit.”

Venerable Kassapa asked:

“King Pāyāsi, you wish to practice generosity and cultivate merit. To how many people will you give, and for how long?”

King Pāyāsi replied:

“I shall give to one hundred people, or even to one thousand people, for one day, two days, or as many as seven days.”

Venerable Kassapa said:

“If you practice generosity and cultivate merit by giving to one hundred people, or even to one thousand people, for one day, two days, or as many as seven days, śramaṇas and brahmins everywhere will hear that King Pāyāsi long held and upheld a certain view, but has now been subdued and corrected by the śramaṇa Kassapa, and has therefore abandoned and relinquished it. After hearing this, they will all come from afar, and seven days will not afford you enough time to give to them.

If anyone fails to receive the articles bestowed by the king, you will not obtain merit or enjoy happiness for a long time. King Pāyāsi, suppose seeds were neither rotten nor spoiled, neither cracked nor broken, and had not been damaged by wind, sunlight, or water, but had been carefully stored during the autumn season. If that householder deeply plowed fertile fields, thoroughly prepared the soil, and sowed the seeds at the proper time, but the rains did not come at the proper time, what do you think, O King?

Would those seeds be able to grow?”

He replied:

“No.”

Venerable Kumāra Kassapa said:

“King Pāyāsi, it is the same with you. If you practice generosity and cultivate merit by giving to one hundred or one thousand people for one day or as many as seven days, śramaṇas and brahmins in distant regions will all hear that King Pāyāsi long held and upheld a certain view, but has now been subdued and corrected by the śramaṇa Kassapa, and has therefore abandoned and relinquished it. After hearing this, they will come from afar, and seven days of giving will not afford you enough time to give to them. If any of them fails to receive the food bestowed by the king, you will not obtain merit or enjoy happiness for a long time.”

King Pāyāsi again asked:

“Venerable sir, what should I do?”

Venerable Kassapa replied:

"King Pāyāsi, if you practice giving and cultivate merit, you should continually provide regular meals^[15]. If you practice giving and cultivate merit but do not continually provide regular meals, then ascetics and brahmins everywhere will hear: ‘King Pāyāsi long held a certain view, but now, having been subdued and corrected by the ascetic Kassapa, he has abandoned and relinquished it.’ Having heard this, they will come from distant regions and will all be able to receive your gifts; thus you will gain merit and enjoy peace and happiness for a long time.

King Pāyāsi, it is like seed that is neither spoiled nor rotten, neither cracked nor broken, neither damaged by wind, sunlight, or water, and has been carefully stored away during the autumn season. If a householder plows deeply in good soil, prepares the ground thoroughly, sows the seed at the proper time, and rain falls seasonably, what do you think, O King? Would that seed be able to grow?"

The king replied:

"It would be able to grow."

Venerable Kassapa said again:

"King Pāyāsi, you are likewise. If you practice giving and cultivate merit, continually providing regular meals, then ascetics and brahmins everywhere will hear that King Pāyāsi long held a certain view, but now, having been subdued and corrected by the ascetic Kassapa, he has abandoned and relinquished it. Having heard this, they will come from distant regions and will all be able to receive your gifts; thus you will gain merit and enjoy peace and happiness for a long time."

King Pāyāsi then said:

"From this day forward, I shall practice giving, cultivate merit, and continually provide regular meals."

Venerable Kassapa then taught the Dharma to King Pāyāsi and the brahmins and householders of Setavyā, inspiring their aspiration and bringing them to joy. After using countless skillful means to teach them the Dharma, inspire their aspiration, and bring them to joy, the Venerable sat in silence.

King Pāyāsi and the brahmins and householders of Setavyā, having heard Venerable Kassapa teach the Dharma, inspire their aspiration, and bring them to joy, rose from their seats, bowed at the Venerable’s feet, circumambulated him three times, and departed.

Afterward, although King Pāyāsi practiced giving and cultivated merit, his gifts were exceedingly poor: inferior bean soup, rotten vegetables, and merely a single piece of ginger; he also gave coarse, inferior hempen robes. At that time the steward of the kitchen, named Uttara^[16], whenever the king practiced giving and cultivated merit, would ask the elder to make this dedication for the king: ‘Whatever meritorious recompense there may be from this act of giving, may King Pāyāsi not receive it in this life or in a future life.’ King Pāyāsi heard that, whenever he practiced giving and cultivated merit, Uttara asked the elder to make the dedication: ‘Whatever meritorious recompense there may be from this act of giving,

may King Pāyāsi not receive it in this life or in a future life.’ Hearing this, the king summoned the kitchen steward and asked:

"Uttara, whenever I practice giving and cultivate merit, do you ask the elder to make this dedication for me: ‘Whatever meritorious recompense there may be from this act of giving, may King Pāyāsi not receive it in this life or in a future life’? Is this truly so?"

Uttara replied:

"It is indeed so, Your Majesty. Why? Although Your Majesty practices giving and cultivates merit, your gifts are exceedingly poor. You give inferior bean soup, rotten vegetables, and merely a single piece of ginger. Your Majesty, such food is unworthy even of being touched by hand, much less eaten. Your Majesty gives inferior hempen robes. Your Majesty, such robes are unworthy even of being trodden underfoot, much less worn. I revere Your Majesty, but I do not esteem such giving. Therefore, Your Majesty, I do not wish you to receive the meritorious recompense from this wretched act of giving."

When King Pāyāsi heard this, he said:

"Uttara, from this day forward, give food such as I myself eat. Give robes such as I myself wear."

From that time onward, Uttara gave food like the food eaten by the king and robes like the robes worn by the king. Because Uttara supervised the giving on behalf of King Pāyāsi, after his body broke up and his life ended, he was reborn in the Heaven of the Four Great Kings. King Pāyāsi, however, did not give with a sincere heart; therefore, after his body broke up and his life ended, he was reborn in an empty palace in the Grove of Tāla Trees^[17].

Venerable Gavāmpati^[18] often wandered through the Grove of Tāla Trees with its empty palace. Seeing King Pāyāsi from afar, he asked:

"Who are you?"

King Pāyāsi replied:

"Venerable Gavāmpati, have you heard that in Jambudvīpa, in the land of Setavyā, there was a king named Pāyāsi?"

Venerable Gavāmpati replied:

"I have heard that in Jambudvīpa, in the land of Setavyā, there was a king named Pāyāsi."

King Pāyāsi said:

"Venerable Gavāmpati, I am that very king, formerly named Pāyāsi."

Venerable Gavāmpati asked again:

"King Pāyāsi, you held this view and maintained this doctrine: ‘There is no future life, and there are no spontaneously born beings.’ How, then, did you come to be reborn here, dwelling in the empty palace in the Grove of Tāla Trees, in this confined realm of the Four Great Kings?"

King Pāyāsi replied:

"Venerable Gavāmpati, I formerly held that view, but having been subdued and corrected by the ascetic Kassapa, I abandoned and relinquished it. If Venerable Gavāmpati should descend to Jambudvīpa, please proclaim everywhere to the people of Jambudvīpa: If anyone practices giving and cultivates merit, let them give with a sincere heart, give with their own hands, come personally to give, give with utmost faith, and understand that giving is karma and bears karmic recompense. Why? So that no one may receive a meritorious recompense like that of King Pāyāsi of Setavyā. King Pāyāsi was a king who gave, but because he did not give with a sincere heart, he was reborn in the empty palace in the Grove of Tāla Trees, in the confined realm of the Four Great Kings."

Venerable Gavāmpati silently accepted the request. Afterward, when Venerable Gavāmpati descended to Jambudvīpa, he proclaimed everywhere to the people of Jambudvīpa: One must give with a sincere heart, give with one’s own hands, come personally to give, give with utmost faith, and understand that there is karma and that giving bears karmic recompense. Why? So that no one may receive the meritorious recompense from giving that King Pāyāsi of Setavyā received. King Pāyāsi was a king who gave, but because he did not give with a sincere heart, he was reborn in the empty palace in the Grove of Tāla Trees, in the confined realm of the Four Great Kings."

Thus spoke Venerable Kumāra Kassapa. King Pāyāsi and the householders of Setavyā, having heard his words, rejoiced and respectfully practiced accordingly.

Notes:

^[01] Corresponds to Pāli D.23, Pāyāsi-suttanta. Separate translation: T.1 ⁽⁷⁾.

^[02] Kumāra Kassapa 鳩 摩 羅 迦 葉. Pāli: Kumāra-kassapa, renowned for his excellence in debate. He was called Kumāra, meaning prince or youth, because he was raised by the king and went forth at only seven years of age. No. 1 ⁽⁷⁾ calls him: Maiden Kassapa.

^[03] Setavyā 斯 惒 提; Pāli: Setavyā, a town in Kosala.

^[04] Siṃsapā Grove 尸 攝 惒 林; Pāli: Siṃsapavana. There was one Siṃsapavana grove at Ālavi and another at Kosambi.

^[05] Pāyāsi 鞞 肆; No. 1 ⁽⁷⁾: Tệ Túc. Pāli: Pavāsi, the governor of the town of Setavyā.

^[06] The text says A-la-ha, but the most commonly used translated term is employed here.

^[07] ‘There is a future life; there are beings who are born’ 有 後 世 有 眾 生 生. No. 1 ⁽⁷⁾: ‘There is a future life; there is further birth.’ Pāli: atthi paraloko, atthi sattā opapātikā: There is a future life; there are spontaneously born sentient beings.

^[08] Paro loko is commonly translated in Chinese as ‘future life’; however, in Sanskrit it can also mean another world (or realm). Hence, the reply uses an analogy of this kind.

^[09] A close translation of the original Chinese may be understood as: “Does the king have any unreasonable matter to present more clearly?” However, compare the Pāli version: atthi pana Rājañña pariyāyo yena te pariyāyena evaṃ hoti, iti pi n'atthi paraloko, n'atthi sattā opapātikā, n'atthi sukaṭadukkaṭānaṃ, “Great King, is there any further reason for saying that there is no other world, no spontaneously born beings, and no karmic results of good and evil deeds?”

^[10] Earlier, “wearing a heng-flower garland” 著蘅; heng means duheng, a kind of fragrant flowering herb. Making a garland from this herb signifies ferocity.

^[11] The Chinese version says “stealthily eating” 竊食, meaning to eat or swallow secretly.

^[12] Namely, Magadha and Aṅga, separated by the Campā River. During the Buddha’s time, both were under the rule of King Pasenadi.

^[13] The Pāli version and the Dīrgha Āgama do not contain this final simile. It satirizes Pāyāsi’s obstinate attitude.

^[14] No. 1 ⁽⁷⁾: Pāyāsi asked, “Where is the Venerable One’s teacher?” The Venerable One replied, “My teacher entered nirvana not long ago.”

^[15] “Prolonged observance” refers to an extended almsgiving ceremony, not lifelong vegetarianism. The Pāli version and No. 1 ⁽⁷⁾ relate it somewhat differently: the king wished to hold a great sacrificial offering (yañña), but the Venerable One dissuaded him, saying that if animals were killed during that great offering, and servants were driven to exhaustion and beaten, it should not be held.

^[16] Uttāra, the supervisor of the kitchen. No. 1 ⁽⁷⁾: a young brahmin (unnamed). Pāli: Uttāra mānava, the young brahmin Uttāra; the statement that he was dissatisfied and spoke arrogantly is omitted.

^[17] The Empty Palace in the Serīsa Grove; this palace is in the realm of the Catummahārājākadevā, and the deities there are regarded as Yakkhas. Before the palace stands a serīsa tree, which bears fruit once every fifty years.

^[18] Gavampati: an arhat who was originally the son of an extremely wealthy family in Vārāṇasī.