中阿含經

11. THE GREAT CHAPTER

(First Part)

126. DISCOURSE ON ENJOYERS OF SENSUAL PLEAS^[1]

Thus have I heard:

At one time the Buddha was sojourning in the country of Śrāvastī, in Jeta's Grove, Anāthapiṇḍika's Park.

At that time, the householder Anāthapiṇḍika^[02] went to the Buddha, bowed his head at the Buddha's feet, and sat down to one side. He said:

“Blessed One, how many kinds of people in the world are enjoyers of sensual pleasures^[03]?”

The Blessed One taught:

“Householder, there are ten kinds of people in the world who are enjoyers of sensual pleasures. What are the ten?

“Householder, there is a kind of enjoyer of sensual pleasures who seeks wealth unlawfully and unrighteously. Having sought wealth unlawfully and unrighteously, he does not adequately support himself, nor does he support his parents, wife and children, servants, and workers; neither does he make offerings to recluses and brahmins so as to ascend to a happy realm, enjoy pleasant rewards, be born in a heavenly realm, and live long. This is one kind of enjoyer of sensual pleasures.

“Again, Householder, there is a kind of enjoyer of sensual pleasures who seeks wealth unlawfully and unrighteously. Having sought wealth unlawfully and unrighteously, he is able to support himself adequately and also to support his parents, wife and children, servants, and workers, but he does not make offerings to recluses and brahmins so as to ascend to a happy realm, enjoy pleasant rewards, be born in a heavenly realm, and live long. This is one kind of enjoyer of sensual pleasures.

“Again, Householder, there is a kind of enjoyer of sensual pleasures who seeks wealth unlawfully and unrighteously. Having sought wealth unlawfully and unrighteously, he is able to support himself adequately and to support his parents, wife and children, servants, and workers; he also makes offerings to recluses and brahmins so as to ascend to a happy realm, enjoy pleasant rewards, be born in a heavenly realm, and live long. This is one kind of enjoyer of sensual pleasures.

“Again, Householder, there is a kind of enjoyer of sensual pleasures who seeks wealth by means that are partly lawful and partly unlawful. Having sought wealth by means that are partly lawful and partly unlawful, he does not adequately support himself, nor does he support his parents, wife and children, servants, and workers; neither does he make offerings to recluses and brahmins so as to ascend to a happy realm, enjoy pleasant rewards, be born in a heavenly realm, and live long. This is one kind of enjoyer of sensual pleasures.

“Again, Householder, there is a kind of enjoyer of sensual pleasures who seeks wealth by means that are partly lawful and partly unlawful. Having sought wealth by means that are partly lawful and partly unlawful, he is able to support himself adequately and also to support his parents, wife and children, servants, and workers, but he does not make offerings to recluses and brahmins so as to ascend to a happy realm, enjoy pleasant rewards, be born in a heavenly realm, and live long. This is one kind of enjoyer of sensual pleasures.

“Again, Householder, there is a kind of enjoyer of sensual pleasures who seeks wealth lawfully and properly. Having sought wealth lawfully and properly, he does not adequately support himself, nor does he support his parents, wife and children, servants, and workers; neither does he make offerings to recluses and brahmins so as to ascend to a happy realm, enjoy pleasant rewards, be born in a heavenly realm, and live long. This is one kind of enjoyer of sensual pleasures.

“Again, Householder, there is a kind of enjoyer of sensual pleasures who seeks wealth lawfully and properly. Having sought wealth lawfully and properly, he is able to support himself adequately and also to support his parents, wife and children, servants, and workers, but he does not make offerings to recluses and brahmins so as to ascend to a happy realm, enjoy pleasant rewards, be born in a heavenly realm, and live long. This is one kind of enjoyer of sensual pleasures.

“Again, Householder, there is a kind of enjoyer of sensual pleasures who seeks wealth lawfully and properly. Having sought wealth lawfully and properly, he is able to support himself adequately and also to support his parents, wife and children, servants, and workers; he also makes offerings to recluses and brahmins so as to ascend to a happy realm, enjoy pleasant rewards, be born in a heavenly realm, and live long. But after acquiring wealth, he becomes attached to it and entangled by it. Being entangled and attached, he does not see its dangers, nor does he understand the way of escape when using it. This is one kind of enjoyer of sensual pleasures.

“Again, Householder, there is a kind of enjoyer of sensual pleasures who seeks wealth lawfully and properly. Having sought wealth lawfully and properly, he is able to support himself adequately and also to support his parents, wife and children, servants, and workers; he also makes offerings to recluses and brahmins so as to ascend to a happy realm, enjoy pleasant rewards, be born in a heavenly realm, and live long. After acquiring wealth, he does not become attached to it or entangled by it. Being neither entangled nor attached, he sees its dangers and understands the way of escape when using it. This is one kind of enjoyer of sensual pleasures.

“Householder, suppose an enjoyer of sensual pleasures seeks wealth unlawfully and unrighteously. Having sought wealth unlawfully and unrighteously, he does not adequately support himself or his parents, wife and children, servants, and workers; neither does he make offerings to recluses and brahmins so as to ascend to a happy realm, enjoy pleasant rewards, be born in a heavenly realm, and live long. Among all enjoyers of sensual pleasures, this person is the lowest.

“Householder, suppose an enjoyer of sensual pleasures seeks wealth by means that are partly lawful and partly unlawful. Having sought wealth by means that are partly lawful and partly unlawful, he adequately supports himself and his parents, wife and children, servants, and workers; he also makes offerings to recluses and brahmins so as to ascend to a happy realm, enjoy pleasant rewards, be born in a heavenly realm, and live long. Among all enjoyers of sensual pleasures, this person is supreme.

“Householder, suppose an enjoyer of sensual pleasures seeks wealth lawfully and properly. Having sought wealth lawfully and properly, he does not adequately support himself and his parents, wife and children, servants, and workers; he also makes offerings to recluses and brahmins so as to ascend to a happy realm, enjoy pleasant rewards, be born in a heavenly realm, and live long. After acquiring wealth, he does not become attached to it or entangled by it. Being neither entangled nor attached, he sees its dangers and understands the way of escape when using it. Among all enjoyers of sensual pleasures, this person is foremost, greatest, highest, most excellent, most honored, and most sublime.

“It is just as milk comes from a cow, curds come from milk, fresh butter comes from curds, clarified butter comes from fresh butter, and the essence of ghee comes from clarified butter. The essence of ghee is foremost, greatest, highest, most excellent, most honored, and most sublime. Householder, so too, among all enjoyers of sensual pleasures, this person is foremost, greatest, highest, most excellent, most honored, and most sublime.”

Then the Blessed One spoke these verses^[04]:

If one acquires wealth unlawfully,

Or by means both lawful and unlawful;

Makes no offerings and does not use it oneself,

Gives no alms and creates no merit;

Both ways bring calamity—

Such an enjoyer of sensual pleasures is the lowest.

If one acquires wealth lawfully,

And has provided for oneself,

Supporting others and using it oneself,

Giving alms and creating merit;

Both ways possess virtue—

Such an enjoyer of sensual pleasures is supreme.

If one attains the wisdom of escape,

Enjoying happiness while living at home,

Seeing the dangers and knowing contentment,

Using wealth with restraint,

One who attains the wisdom of escaping sensual desire

Is the highest of enjoyers of sensual pleasures.

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

Notes:

^[01] Chinese edition, fascicle 30. Corresponds to Pāli, A. 10. 91 Kāmabhogī.

^[02] The householder Anāthapiṇḍika 給 孤 獨 居 士. Pāli: Anāthapiiḍṇko gahapati.

^[03] Enjoyer of sensual pleasures (person) 行 欲 人. Pāli: kāmabhogī, one who enjoys sensual pleasures.

^[04] The Pāli version does not contain these verses.

127. DISCOURSE ON FIELDS OF MERIT^[1]

Thus have I heard:

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

At that time, the householder Anāthapiṇḍika went to the Buddha, bowed his head at the Buddha’s feet, and sat down to one side. He said:

“Blessed One, how many kinds of persons in the world are fields of merit^[02]?”

The Blessed One taught:

“Householder, there are two kinds of persons in the world who are fields of merit. What are the two? The first is the trainee^[03], and the second is the one beyond training^[04].

“There are eighteen kinds of trainees and nine kinds of those beyond training.

“Householder, who are the eighteen kinds of trainees? They are the faith-follower, Dharma-follower, one liberated through faith, one who has attained right view, bodily witness^[05], one who goes from family to family^[06], one-seeder, one progressing toward stream-entry, one who has attained stream-entry; one progressing toward once-returning, one who has attained once-returning; one progressing toward non-returning, one who has attained non-returning, one who attains parinirvana in the intermediate state, one who attains parinirvana after rebirth, one who attains parinirvana with exertion, one who attains parinirvana without exertion, and one who proceeds upstream to Akaniṣṭha, the highest realm of form^[07]. These are the eighteen kinds of trainees.

“Householder, who are the nine kinds of those beyond training? One whose disposition is to deliberate, one whose disposition is to advance, one of immovable disposition, one of regressing disposition, one of non-regressing disposition, one of protective disposition, one who does not regress when protected but regresses when unprotected^[08], one of truly abiding disposition, one liberated through wisdom, and one liberated in both ways. These are the nine kinds of those beyond training^[09].”

The Blessed One then spoke in verse:

Trainees and those beyond training in the world

Are worthy of honor and reverence;

They cultivate right bodily conduct,

And their speech and mind are rightly conducted as well.

They are fertile fields for householders;

Offerings made to them bring great merit.

Thus spoke the Buddha. Having heard what the Buddha taught, the householder Anāthapiṇḍika and the bhikṣus rejoiced and respectfully put it into practice.

Notes:

^[01] Corresponds to Pāli A.2.4.4 Dakkhiṇeyya (Samacittavaggo). Separate Chinese translation, No. 99 ⁽⁹⁹²⁾.

^[02] Persons who are fields of merit 福田人. Pāli: dakkhiṇeyya, persons worthy of offerings.

^[03] Trainee 學人 refers to noble ones below the fruition of arhatship, because they still have more to learn. Pāli: sekha.

^[04] One beyond training 無學人 refers to one who has attained the fruition of arhatship and no longer has anything to learn. Pāli: asekha.

^[05] Faith-follower, also called one who follows in accordance with faith; Dharma-follower, also called one who follows in accordance with the Dharma; one liberated through faith, also called one resolute through faith; one who has attained right view, also called one consummate in view; and bodily witness. See Discourse No. 195.

^[06] One who goes from family to family 家家 (Pāli: Kolaṅkola): those who have attained the fruition of stream-entry (Sotāpanna) and must be reborn from the human realm into a heavenly realm, or from a heavenly realm into the human realm, before attaining nirvana. One-seeder 一種 (Pāli: Ekabīja): those who have attained the fruition of stream-entry and will be reborn only once before attaining nirvana. Both types belong to those progressing toward once-returning, or progressing toward the Sakadāgāmin path (Sakadāgāmimagga), that is, progressing from the fruition of stream-entry toward the fruition of once-returning.

^[07] For the five kinds of non-returners (the five who do not return 五不還), see Tập Dị 14 (Taishō 26, p. 425c–26c): 1. One who attains parinirvana in the intermediate state (Pāli: antaraparinibbāyi), attaining nirvana immediately after being reborn in the Pure Abodes—nirvana with an intermediate-existence body according to the Sarvāstivāda school; 2. One who attains parinirvana after rebirth (Pāli: upahacca-parinibhāyi), who is reborn in the Pure Abodes and attains nirvana after some time; 3.

One who attains parinirvana with exertion (Pāli: sasaṅkhāra-parinibbāyī), who is reborn in the higher realm and attains nirvana only after diligently cultivating; 4. One who attains parinirvana without exertion (Pāli: asaṅkhāra-parinibhāyī), who no longer needs to cultivate diligently; 5. One who proceeds upstream to Akaniṣṭha, the highest realm of form (Pāli: uddhaṃsota-akanittha-gāmī), who is successively reborn through the realms beginning with the first dhyāna up to the highest level of the form realm and attains nirvana there.

^[08] Compare the six kinds of arhats in chapter 25 of the Abhidharmakośa (No. 1558, Taishō 26, p. 129a ff.): 1. One of regressing disposition (whether regressing or non-regressing), who, upon encountering adverse conditions, falls back to lower noble stages; 2. One whose disposition is to deliberate, who seeks immediate nirvana without remainder out of fear of regression; 3.

One of protective disposition (who does not regress when protected but regresses when unprotected), who avoids regression through vigilance; 4. One of abiding disposition (truly abiding), who is not caused by adverse conditions to regress but does not advance; 5. One whose disposition is capable of attainment (advancing), who is capable of progressing to the immovable disposition; 6.

One of immovable disposition, whose faculties are keen and who is not swayed by any conditions whatsoever.

^[09] The Pāli version and No. 99 ⁽⁹⁹²⁾ do not mention these details, but speak only in general terms of the two kinds of fields of merit and give the verse.

128. DISCOURSE ON LAY FOLLOWERS^[1]

Thus have I heard:

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

At that time, the householder Anāthapiṇḍika, together with a community of five hundred lay followers, went to the Venerable Śāriputra. The householder Anāthapiṇḍika bowed his head in homage and sat down to one side. The five hundred lay followers likewise paid homage and sat down to one side. After the householder Anāthapiṇḍika and the five hundred lay followers had sat down to one side, the Venerable Śāriputra taught them the Dharma, inspiring ardent aspiration in them and bringing them to rejoicing. After using innumerable skillful means to teach them the Dharma, inspire ardent aspiration in them, and bring them to rejoicing, he rose from his seat, went to the Buddha, bowed his head at the Buddha’s feet, and sat down to one side.

Not long after the Venerable Śāriputra had departed, the householder Anāthapiṇḍika and the five hundred lay followers also went to the Buddha, bowed their heads at his feet, and sat down to one side. After the Venerable Śāriputra and everyone else had taken their seats, the Blessed One taught:

“Śāriputra, if you know that a noble disciple clothed in white^[02] perfectly observes and practices five qualities and obtains the four exalted states of mind^[03], pleasant abidings here and now, which are easily obtained and not difficult to obtain, Śāriputra, you should affirm that this noble disciple will no longer fall into hell, nor be reborn among animals, hungry ghosts, or in any evil destination. That person has attained the fruition of stream-entry, will not fall into evil states, and is certain to proceed directly toward perfect awakening, undergoing at most seven more rounds of birth and death. After journeying back and forth seven times between heavenly and human realms, that person will bring suffering to an end.

“Śāriputra, how does a noble disciple clothed in white skillfully observe and practice the five qualities^[04]? A noble disciple clothed in white abstains from killing living beings and casts aside blades and clubs. With a sense of moral shame and dread of wrongdoing, and with a compassionate heart, that person benefits all beings, even insects. That person’s mind has been purified of killing. This is the first quality that a noble disciple clothed in white perfectly observes and practices.

“Furthermore, Śāriputra, a noble disciple clothed in white abstains from taking what is not given and has eliminated taking what is not given. That person takes only when something has been given and delights in taking only what has been given; always enjoys giving, joyfully practices generosity without miserliness, expects no repayment, is free from greed, and, upon seeing another’s possessions, does not take them as their own^[05]. That person’s mind has been purified of taking what is not given. This is the second quality that a noble disciple clothed in white perfectly observes and practices.

“Furthermore, Śāriputra, a noble disciple clothed in white abstains from sexual misconduct and has eliminated sexual misconduct. If a woman is under the protection of her father, her mother, both her father and mother, her brothers, her sisters, her guardian, her relatives, or members of her clan; if she is another man’s wife; if violating her would incur punishment by the rod^[06] or cause fear; or if she has been betrothed through an exchange of wealth, even with no more than a garland of flowers^[07]—that person does not violate any such woman. That person’s mind has been purified of sexual misconduct. This is the third quality that a noble disciple clothed in white perfectly observes and practices.”

“Furthermore, Śāriputra, a noble lay disciple abstains from false speech and has abandoned false speech. He speaks truthfully, delights in truth, abides in truth, and neither deviates nor departs from it. All his words are trustworthy, and he does not deceive the world. His mind has been purified of false speech. This is the fourth Dharma that a noble lay disciple guards and practices perfectly.

“Furthermore, Śāriputra, a noble lay disciple abstains from intoxicating liquor and has abandoned intoxicating liquor. His mind has been purified of drinking intoxicants. This is the fifth Dharma that a noble lay disciple guards and practices perfectly.

“Śāriputra, how does a noble lay disciple attain the four higher states of mind, pleasant abidings in the present life, which are easily gained and not difficult to gain^[08]? A noble lay disciple recollects the Tathagata^[09]: the Worthy One, the Perfectly Enlightened One, Accomplished in Knowledge and Conduct, the Well-Gone One, Knower of the World, Unsurpassed One, Trainer in the Path of Dharma, Teacher of Gods and Humans, Buddha, Blessed One.

Having thus recollected the Tathagata, any evil desires he may have are immediately extinguished. Whatever unwholesome, defiling, sorrowful, and distressing states are in his mind are also extinguished. Relying upon the Tathagata, the noble lay disciple’s purified mind gains joy.

Any evil desires he may have are immediately extinguished. Whatever unwholesome, defiling, sorrowful, and distressing states are in his mind are also extinguished. Thus the noble lay disciple attains the first higher state of mind, a pleasant abiding in the present life, easily gained and not difficult to gain.

“Furthermore, Śāriputra, a noble lay disciple recollects the Dharma^[10], well proclaimed by the Blessed One, a Dharma that assuredly leads to the ultimate goal, is free from affliction and fever, ever-present, and immovable. Having thus contemplated the Dharma, known the Dharma, and recollected the Dharma, any evil desires he may have are immediately extinguished. Whatever unwholesome, defiling, sorrowful, and distressing states are in his mind are also extinguished. Taking the Dharma as his condition, the noble lay disciple’s purified mind gains joy. Any evil desires he may have are immediately extinguished. Whatever unwholesome, defiling, sorrowful, and distressing states are in his mind are also extinguished. Thus the noble lay disciple attains the second higher state of mind.

“Furthermore, Śāriputra, a noble lay disciple recollects the Sangha^[11]. The Tathagata’s noble Sangha consists of those who have entered upon the good way, entered upon the right way, practice in accordance with principle, and practice the Dharma in conformity with the Dharma. Within that Sangha there are those on the path to arhatship and those who have attained the fruit of arhatship; those on the path to non-returning and those who have attained the fruit of non-returning; those on the path to once-returning and those who have attained the fruit of once-returning; and those on the path to stream-entry and those who have attained the fruit of stream-entry.

These are the four pairs and eight kinds of noble persons. The Tathagata’s Sangha is accomplished in morality, concentration, wisdom, liberation, and the knowledge and vision of liberation. It is worthy of reverence, worthy of honor, worthy of service, and worthy of offerings; it is the unsurpassed field of merit for the world.

When he thus recollects the Tathagata’s Sangha, any evil desires he may have are immediately extinguished. Whatever unwholesome, defiling, and distressing states are in his mind are also extinguished. Taking the Tathagata’s Sangha as his condition, the noble lay disciple’s mind becomes joyful.

Any evil desires he may have are immediately extinguished. Whatever unwholesome, defiling, sorrowful, and distressing states are in his mind are also extinguished. Thus the noble lay disciple attains the third higher state of mind, a pleasant abiding in the present life, easily gained and not difficult to gain.

“Furthermore, Śāriputra, a noble lay disciple recollects his own morality^[12]: this morality is unbroken, untorn, unstained, undefiled, firm as the earth, and free from falsity; it is praised by the Buddha and is fully and beautifully upheld. When he thus recollects his own morality, any evil desires he may have are immediately extinguished. Whatever unwholesome, sorrowful, defiling, and distressing states are in his mind are also extinguished.

Taking morality as his condition, the noble lay disciple’s concentrated mind gains joy. Any evil desires he may have are immediately extinguished. Whatever unwholesome, defiling, sorrowful, and distressing states are in his mind are also extinguished.

Thus the noble lay disciple attains the fourth higher state of mind, a pleasant abiding in the present life, easily gained and not difficult to gain.

“Śāriputra, if you know that a noble lay disciple guards and practices the five Dharmas perfectly and attains the four higher states of mind—pleasant abidings in the present life, easily gained and not difficult to gain—then, Śāriputra, you should declare: ‘This noble disciple will no longer fall into hell, nor will he be reborn among animals, hungry ghosts, or in any evil destination. He has attained the fruit of stream-entry, will not fall into evil states, and is certain to proceed directly toward perfect enlightenment. He will undergo no more than seven further rounds of birth and death; after passing seven times between the heavenly and human realms, he will bring suffering to an end.’”

At that time, the Blessed One spoke these verses:

The wise one who lives at home,

Seeing hell, becomes afraid;

By accepting and upholding the noble Dharma,

He casts away every evil.

He does not kill living beings;

Knowing this, he can abstain.

Truthful, he does not speak falsely,

Nor steal another’s property.

Content with his own wife,

He does not delight in another’s wife.

He abandons the drinking of liquor,

The root of mental disorder, frenzy, and delusion.

He should constantly recollect perfect enlightenment

And contemplate all wholesome Dharmas.

Recollecting the Sangha and contemplating the precepts,

He thereby attains joy.

If one wishes to practice generosity

And seeks to enjoy its merit,

First give to those who are peaceful and still^[13];

Thus the resulting reward is fulfilled.

I speak of those who are peaceful and still;

Śāriputra, listen carefully.

Whether black or white,

Whether red or yellow,

Mottled or lovely in color^[14],

Cattle and pigeons alike

Are born according to their kinds.

A well-bred ox goes at the front,

Its bodily strength fully developed;

It goes swiftly and returns swiftly,

And is employed according to its ability,

Whatever its color, fair or foul.

So too it is among humankind:

According to where people are born—

Kṣatriyas, brahmins,

Householders, or artisans—

Whatever their birth may be,

They become eminent through pure morality.

An offering given to a Worthy One, a Well-Gone One,

Brings great fruit.

An ordinary person, devoid of knowledge,

Without wisdom and without learning—

An offering made there brings little fruit,

For no radiance shines forth.

Wherever radiance does shine,

There are the Buddha’s wise disciples,

Whose faithful hearts rest in the Well-Gone One.

Their wholesome roots become firmly established;

Such people are born in good destinations,

Attain Gia-gia according to their aspirations,

And ultimately attain nirvana;

All this arises through conditions.

Thus spoke the Buddha. Having heard what the Buddha had taught, Venerable Śāriputra, the bhikṣus, the householder Anāthapiṇḍika, and the five hundred upāsakas rejoiced and respectfully practiced it.

Notes:

^[01] Corresponds to Pāli A.5.179: Gihi-sutta.

^[02] Noble lay disciple in white robes 白 衣 聖 弟 子. Pāli: gihi odātavasana, a white-robed householder.

^[03] The four higher states of mind 增 上 心 here refer to the four kinds of verified purity, or the four unshakable confidences (see Dharmaskandha 2, No. 1537, p. 460a). Pāli: cattāro ābhicetasikā dhammā; see the passage below.

^[04] Skillfully guarding and practicing the five Dharmas 善 護 行 五 法. Pāli: pañcasu sikkhāpadesu saṃvutta-kammanto, one whose conduct is restrained by the five training precepts; that is, one who upholds the five precepts.

^[05] 不 以 偷 所 覆 常 自 護 以: not being obsessed by stealing. After constantly guarding oneself... This sentence is unusual compared with other occurrences in this same Chinese translation. Here it has been translated according to the customary wording of those other instances.

^[06] 有 鞭 罰 恐 布: flogging and threats. These are two classes of women who are neither anyone’s wife nor daughter, but one class is protected by royal law, while the other consists of slave women protected by their masters.

^[07] A betrothed woman.

^[08] That is, through the four higher states of mind (catunnaṃ ābhicetasikānaṃ), one dwells happily here and now (diṭṭhadhammavihārānaṃ).

^[09] Chinese: mindfulness of the Tathagata 念 如 來; Pāli: buddhe aveccappasādena samannāgato, endowed with unwavering confidence in the Buddha. There are four kinds of unwavering confidence, called the four pure realizations or four kinds of unshakable faith; see the following passage of the sutra.

^[10] Chinese: mindfulness of the Dharma. Pāli: dhamme aveccappasādena samannāgato, endowed with unwavering confidence in the Dharma.

^[11] Mindfulness of the Sangha. Pāli: saṅhge aveccappasdēna samannāgato.

^[12] Personally mindful of śīla 自 念 尸 賴. Pāli: ariyakantehi sīlehi aveccappasādena samannāgato, endowed with the precepts cherished by the Noble Ones.

^[13] Chinese: first give to those whose minds are at rest 先 施 於 息 心, first giving alms to those whose minds are tranquil. Pāli: santesu paṭhamaṃ dinnā.

^[14] Spotted, delighting in color 尨 色 愛 樂 色. Pāli: kammasāsu sarūpāsu, (cows) that are spotted or of the same color. It appears that the Chinese version read surūpa instead of sarūpa.

129. THE DISCOURSE ON ENEMIES^[1]

Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

“There are seven things pleasing to an enemy^[02] that bring about what an enemy desires when men or women become angry.

“What are the seven?

“An enemy does not wish an enemy to be beautiful. Why does an enemy not wish an enemy to be beautiful? A person prone to anger, affected by anger, overcome by anger, whose mind does not relinquish anger—even though that person constantly bathes and washes, and anoints the body with fine fragrances, the complexion^[03] remains ugly. Why is this? Because that person is overcome by anger and the mind does not relinquish anger. This is the first thing pleasing to an enemy that brings about what an enemy desires when men or women become angry.

“Furthermore, an enemy does not wish an enemy to sleep peacefully. Why does an enemy not wish an enemy to sleep peacefully? A person prone to anger, affected by anger, overcome by anger, whose mind does not relinquish anger—even though that person lies upon a royal bed spread with feather rugs and covered with brocade and silk, furnished with a soft mattress and pillows at both ends, and covered with precious rugs and antelope hides^[04]—still sleeps in anxiety and suffering. Why is this? Because that person is overcome by anger and the mind does not relinquish anger. This is the second thing pleasing to an enemy that brings about what an enemy desires when men or women become angry.

“Furthermore, an enemy does not wish an enemy to gain great benefit. Why does an enemy not wish an enemy to gain great benefit? A person prone to anger, affected by anger, overcome by anger, whose mind does not relinquish anger—though that person ought to gain benefit, the two do not accord, and instead there is truly great loss. Why is this? Because that person is overcome by anger and the mind does not relinquish anger. This is the third thing pleasing to an enemy that brings about what an enemy desires when men or women become angry.

“Furthermore, an enemy does not wish an enemy to have friends. Why does an enemy not wish an enemy to have friends? A person prone to anger, affected by an angry mind, overcome by an angry mind, whose mind does not relinquish anger—even if that person has close friends, they too seek to avoid that person and depart. Why is this? Because that person is overcome by anger and the mind does not relinquish anger. This is the fourth thing pleasing to an enemy that brings about what an enemy desires when men or women become angry.

“Furthermore, an enemy does not wish an enemy to receive praise. Why does an enemy not wish an enemy to receive praise? A person prone to anger, affected by anger, overcome by anger, whose mind does not relinquish anger acquires a sullied reputation, and ill repute spreads everywhere. Why is this? Because that person is overcome by anger and the mind does not relinquish anger. This is the fifth thing pleasing to an enemy that brings about what an enemy desires when men or women become angry.

“Furthermore, an enemy does not wish an enemy to become exceedingly wealthy and honored. Why does an enemy not wish an enemy to become exceedingly wealthy and honored? A person prone to anger, affected by anger, overcome by anger, whose mind does not relinquish anger performs such karma by body, speech, and mind that much wealth and property are lost. Why is this? Because that person is overcome by anger and the mind does not relinquish anger. This is the sixth thing pleasing to an enemy that brings about what an enemy desires when men or women become angry.

“Furthermore, an enemy does not wish an enemy, upon the breakup of the body and the end of life, to reach a good destination and be born in a heavenly realm. Why does an enemy not wish an enemy to reach a good destination? A person prone to anger, affected by anger, overcome by anger, whose mind does not relinquish anger creates evil karma by body, speech, and mind. After creating evil karma by body, speech, and mind, when the body breaks up and life ends, that person will certainly reach an evil destination and be born in hell. Why is this? Because that person is overcome by anger and the mind does not relinquish anger. This is the seventh thing pleasing to an enemy that brings about what an enemy desires when men or women become angry.

“These are all seven things pleasing to an enemy that bring about what an enemy desires when men or women become angry.”

Then the Blessed One spoke these verses:

The angry person’s complexion is ugly;

Lying down to sleep, one suffers without peace.

Though one ought to gain abundant wealth,

Instead, one incurs loss.

Close and intimate friends

Distance themselves from an angry person.

One who constantly cultivates anger

Has ill repute spread everywhere.

Anger produces karma of body and speech;

Wrath binds the karma of the mind.

A person overcome by wrath

Loses all wealth and property.

Anger gives rise to loss;

Anger gives rise to a defiled mind.

Fear arises within,

Yet the person cannot recognize it.

An angry person knows not what is beneficial;

An angry person understands not the Dharma.

Eyeless, blind, and shrouded in darkness

Is the person who delights in anger.

When wrath arises, the complexion is dreadful,

Like fire when smoke first billows.

From it hatred and jealousy arise;

Through anger, these conditions arise again.

Whatever an angry person does,

Whether wholesome or unwholesome,

After the anger has passed,

The heart burns as though scorched by fire.

This is called the karma of torment,

Together with all the fettering states.

I have spoken of them all;

You should listen carefully.

An angry person rebels against and harms his father,

As well as his brothers,

And even kills his sisters;

An angry person commits many cruelties.

Having been born and raised,

And enabled to behold this world,

Owing his very life to his mother,

When angry, he may even kill her.

Without conscience or shame,

Ensnared by anger, speaking unrestrainedly,

A person overcome by anger

Says anything without reserve.

Creating foolish and heinous offenses,

One brings about one’s own untimely death.

While acting, one does not recognize it;

From anger, fear is born.

One binds and fetters one’s own body,

With delight that knows no bounds.

Though one cherishes one’s own body,

An angry person still harms oneself.

One may stab oneself with a knife,

Or leap into a deep ravine,

Or hang oneself with a rope,

Or drink various poisons.

Such are the manifestations of anger.

One dies because of anger;

All things thereby come to an end—

Only through wisdom can this be known.

Even when unwholesome karma is slight,

The wise, recognizing it, immediately remove it.

Therefore, patiently cultivate this practice;

Then the complexion will not be fierce.

Without wrath, there is also no sorrow;

The smoke extinguished, one remains unmoved.

Having subdued and eliminated anger,

One is stilled, with no further outflows.

Thus spoke the Buddha. Having heard the Buddha’s teaching, the bhikkhus rejoiced and respectfully practiced it.

Notes:

^[01] Corresponds to Pāli A.7.60, Kodhana-sutta.

^[02] Seven things pleasing to an enemy 七 怨 家 法. Pāli: sattime dhammā sapattakantā sapattakaraṇā, seven things loved by an enemy that bring about what an enemy desires.

^[03] Complexion; here it refers to the color of the skin. Pāli: vanna.

^[04] Ca-lăng-già-ba-hòa-la-ba-già-tất-đa-la-na, a transliteration. Ca-lăng-già: the name of a place. Ba-hòa-la: translated as “evil.” Ba-già-tất-đa-la-na: translated as “pillow covering” (Phiên Phạn Ngữ 10, No. 2130, p. 1051b). Pāli: kadalimigapavara-paccattharaṇa.

130. THE DISCOURSE ON INSTRUCTION^[1]

Thus have I heard:

At one time, the Buddha was journeying through the kingdom of Śrāvastī, in Jeta Grove, Anāthapiṇḍika’s Park^[02].

At that time, the Venerable Đàm-di^[03], a local elder^[04] who presided over a Buddhist monastery^[05] and was honored by everyone, was violent-tempered, irascible, extremely brusque and rude, and often reviled the bhikṣus. Consequently, all the local bhikṣus^[06] departed, unwilling to live there. When the local upāsakas saw that all the local bhikṣus had departed and were unwilling to remain there, they thought: “Why have these local bhikṣus departed, unwilling to live here?” The local upāsakas then heard: “The Venerable Đàm-di, a local elder who presides over the Buddhist monastery and is honored by everyone, is violent-tempered, irascible, extremely brusque and rude, and often reviles the bhikṣus. Consequently, all the local bhikṣus have departed, unwilling to live there.”

Having heard this, the upāsakas went together to the Venerable Đàm-di and expelled him from the local monasteries^[07]. After the local upāsakas had expelled the Venerable Đàm-di from the local monasteries, he arranged his robes, took up his bowl, and journeyed to the kingdom of Śrāvastī. In time, he arrived at Anāthapiṇḍika’s Park in Jeta Grove, in the kingdom of Śrāvastī. The Venerable Đàm-di then approached the Buddha, bowed his head at the Buddha’s feet, sat to one side, and said:

“Blessed One, I have done no wrong to the local upāsakas, said nothing to them, and offended no one, yet the local upāsakas expelled me from the local monasteries.”

The Blessed One then said:

“Enough, Đàm-di. What need is there to speak of this?”

The Venerable Đàm-di joined his palms toward the Buddha and said once more:

“Blessed One, I have done no wrong to the local upāsakas, said nothing to them, and offended no one, yet the local upāsakas expelled me from the local monasteries.”

For a second time, the Blessed One said:

“Đàm-di, in ancient times, merchants in this continent of Jambudvīpa sailed out to sea, taking with them a shore-seeking hawk. When they had sailed some distance out to sea, they released the shore-seeking hawk. If the shore-seeking hawk reached the shore of the great sea, it would never return to the ship. If it did not reach the shore of the great sea, it would return to the ship. So too, Đàm-di, it is because the local upāsakas expelled you from the local monasteries that you have returned to me. Enough, Đàm-di. What further need is there to speak of this?”

For a third time, the Venerable Đàm-di said:

“Blessed One, I have done no wrong to the local upāsakas, said nothing to them, and offended no one, yet the local upāsakas expelled me from the local monasteries.”

For a third time, the Blessed One said:

“Đàm-di, were you abiding in the Dharma of the śramaṇa when the local upāsakas expelled you from the local monasteries?”

The Venerable Đàm-di then rose from his seat, joined his palms toward the Buddha, and said:

“Blessed One, what is meant by a śramaṇa abiding in the Dharma of the śramaṇa?”

The Blessed One taught:

“Đàm-di, in ancient times, the human lifespan was eighty thousand years. Đàm-di, when the human lifespan was eighty thousand years, this continent of Jambudvīpa was exceedingly prosperous and happy, densely populated, with villages so close together that a chicken could fly from one to the next.

“When the human lifespan was eighty thousand years, girls married only upon reaching five hundred years of age. Đàm-di, when the human lifespan was eighty thousand years, there were only these ailments: defecation, urination, sexual desire, eating and drinking, and old age.

“Đàm-di, when the human lifespan was eighty thousand years, there was a king named Cao-la-bà^[08]. Intelligent and wise, he was a wheel-turning king who governed the realm with the four divisions of the army. He was a Dharma King who acted according to the true Dharma and possessed the seven treasures. The seven treasures were the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the general treasure; these were the seven treasures. He had a full thousand sons, handsome in appearance, valiant and fearless, capable of subduing every adversary. That king ruled over all the lands as far as the seas, governing not by sword or staff but solely through the true Dharma, bringing peace and security.

“Đàm-di, King Cao-la-bà had a tree called the King of the Thiện trụ Nyagrodha Trees^[09][10]. Đàm-di, the King of the Thiện trụ Nyagrodha Trees had five branches. The first branch provided food for the king and queen.

The second provided food for the crown prince and the officials. The third provided food for the people of the kingdom. The fourth provided food for śramaṇas and brahmins.

The fifth provided food for birds and beasts. Đàm-di, the fruit of the King of the Thiện trụ Nyagrodha Trees was as large as a two-sheng jar and tasted like pure honey. Đàm-di, no one guarded the fruit of the King of the Thiện trụ Nyagrodha Trees, yet no one stole it.

Later, a man who was hungry, thirsty, and emaciated, with a haggard complexion, wished to eat the fruit. He went to the King of the Thiện trụ Nyagrodha Trees, ate its fruit, then broke off a branch and picked fruit to take home. A deva dwelt in the King of the Thiện trụ Nyagrodha Trees.

He thought: ‘How strange! The people of Jambudvīpa are ungrateful and do not know how to repay kindness. Why is this?

This man ate the fruit of the King of the Thiện trụ Nyagrodha Trees, then broke off a branch and picked fruit to take home. May the King of the Thiện trụ Nyagrodha Trees bear no fruit and never produce fruit again!’ Immediately, the King of the Thiện trụ Nyagrodha Trees bore no fruit and produced no more fruit.

“Then another man, hungry, thirsty, and emaciated, with a haggard complexion, wished to eat the fruit. He went to the King of the Thiện trụ Nyagrodha Trees, but it bore no fruit and produced no more fruit. He immediately went to King Cao-la-bà and reported: ‘Your Majesty, you should know that the King of the Thiện trụ Nyagrodha Trees bears no fruit and no longer produces fruit.’

“When King Cao-la-bà heard this, in the brief time it takes a strong man to bend or extend his arm, he vanished from Câu-lâu-sấu and arrived in the Heaven of the Thirty-three. Standing before Śakra, Lord of the Devas^[11], he reported: ‘Câu-dực^[12], you should know that the King of the Thiện trụ Nyagrodha Trees bears no fruit and no longer produces fruit.’ Then Śakra, Lord of the Devas, and King Cao-la-bà, in the brief time it takes a strong man to bend or extend his arm, vanished from the Heaven of the Thirty-three and arrived in the land of Câu-lâu-sấu, where they stood at a distance from the King of the Thiện trụ Nyagrodha Trees. Śakra, Lord of the Devas, then exercised his bases of spiritual power in this manner^[13]: through such manifestations of spiritual power,

he conjured a great flood, a violent gale, and torrential rain.

Because of the great flood, violent gale, and torrential rain, the King of the Thiện trụ Nyagrodha Trees was uprooted and toppled.”

"At that time, a deity dwelling in the King of Trees, the Well-Established Nyagrodha Tree, saw what had happened and became distressed and sorrowful. Weeping and shedding tears, he stood before Śakra, Lord of the Devas. Śakra, Lord of the Devas, asked, ‘Deva, why are you distressed and sorrowful, weeping and shedding tears as you stand before me?’ The deity replied, ‘Kauśika, you should know that a great flood, violent winds, and heavy rain have uprooted and toppled the King of Trees, the Well-Established Nyagrodha Tree.’ Śakra, Lord of the Devas, then said to that tree deity, ‘Deva, you are a tree deity.

Did you abide by the Dharma of a tree deity^[14] while allowing the great flood, violent winds, and heavy rain to uproot and topple the King of Trees, the Well-Established Nyagrodha Tree?’ The tree deity replied, ‘Kauśika, what is meant by a tree deity abiding by the Dharma of a tree deity?’ Śakra, Lord of the Devas, said, ‘Deva, suppose someone wants the roots of the tree: let him take its roots. If he wants its boughs, branches, leaves, flowers, or fruits, let him take them.

The tree deity should not become angry or jealous, nor should his mind harbor resentment. With a mind of equanimous relinquishment, the tree deity should continue dwelling in the tree. This is called a tree deity abiding by the Dharma of a tree deity.’ The deity then said, ‘Kauśika, although I am a tree deity, I did not abide by the Dharma of a tree deity.

From now onward, I shall abide by the Dharma of a tree deity. May the King of Trees, the Well-Established Nyagrodha Tree, be restored to its former state.’ Śakra, Lord of the Devas, then exercised his bases of spiritual power. Having exercised his bases of spiritual power, he conjured a great flood, violent winds, and heavy rain.

When he had conjured the great flood, violent winds, and heavy rain, the King of Trees, the Well-Established Nyagrodha Tree, was immediately restored to its former state.

"Dhammika, in the same way, if a bhikshu is reviled by others, he does not revile them in return; if others become angry with him, he does not become angry in return; if others harass him, he does not harass them in return; and if others strike him, he does not strike them in return. Dhammika, this is called a śramaṇa abiding by the Dharma of a śramaṇa."

At that time, Venerable Dhammika immediately rose from his seat, bared one shoulder, joined his palms toward the Buddha, and, weeping and shedding tears, said:

"Blessed One, I have not been a śramaṇa who abides by the Dharma of a śramaṇa. From now onward, I shall be a śramaṇa who abides by the Dharma of a śramaṇa."

The Blessed One taught:

"Long ago there was a great teacher named Sunetra^[15], whom the non-Buddhist seers revered as their honored teacher. He had abandoned sensual desire and attained the bases of spiritual power. Dhammika, the great teacher Sunetra had countless hundreds of thousands of disciples.

Dhammika, the great teacher Sunetra taught his disciples the Dharma leading to the Brahma world^[16]. Dhammika, when the great teacher Sunetra taught his disciples the Dharma leading to the Brahma world, those disciples who did not practice it completely were, after death, reborn either in the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Delight in Creation, or the Heaven of Mastery over Others’ Creations.

Dhammika, when the great teacher Sunetra taught his disciples the Dharma leading to the Brahma world, those disciples who practiced it completely cultivated the four Brahma abodes^[17] and abandoned sensual desire. After death, they were reborn in the Brahma Heaven. Dhammika, the great teacher Sunetra then thought, ‘In a future life, I should not be reborn in the same place as my disciples.

I shall now cultivate the exalted mind of loving-kindness. Having cultivated exalted loving-kindness, after death I shall be reborn in the Heaven of Radiance.’ Dhammika, the great teacher Sunetra then cultivated exalted loving-kindness. Having cultivated exalted loving-kindness, after death he was reborn in the Heaven of Radiance.

Dhammika, the great teacher Sunetra and his disciples did not practice the path in vain, but obtained great rewards. Like the great teacher Sunetra, there were also the great teachers Mâu-lê-phá-quần-na, the brahmin A-la-na-giá, Cù-đà-lê-xá-đa, the young brahmin Hại-đề-bà-la, Thù-đề-ma-lệ Kiều-đệ-bà-la, and Thất-đa Phú-lâu-hề-đa^[18].

"Dhammika, the great teacher Thất-đa Phú-lâu-hề-đa also had countless hundreds of thousands of disciples. Dhammika, the great teacher Thất-đa Phú-lâu-hề-đa taught his disciples the Dharma leading to the Brahma world. Among his disciples, those who did not practice the Dharma he taught completely were, after the breakup of the body and the end of life, reborn either in the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Delight in Creation, or the Heaven of Mastery over Others’ Creations.

When the great teacher Thất-đa Phú-lâu-hề-đa taught the Dharma leading to the Brahma world, those among his disciples who practiced that Dharma completely cultivated the four Brahma abodes and abandoned sensual desire. After the breakup of the body and the end of life, they were reborn in the Brahma Heaven. Dhammika, the great teacher Thất-đa Phú-lâu-hề-đa thought, ‘In a future life, I should not be reborn in the same place as my disciples.

I should now cultivate the exalted mind of loving-kindness. Having cultivated exalted loving-kindness, after death I shall be reborn in the Heaven of Radiance.’ Dhammika, the seventh great teacher, Thất-đa Phú-lâu-hề-đa, then cultivated exalted loving-kindness. Having cultivated exalted loving-kindness, after death he was reborn in the Heaven of Radiance.

Dhammika, the great teacher Thất-đa Phú-lâu-hề-đa and his disciples did not practice the path in vain, but obtained great rewards.

"Dhammika, if someone were to revile those seven great teachers and their countless hundreds of thousands of disciples, assault them, become enraged with them, and reproach them, that person would certainly incur immeasurable wrongdoing. Yet if anyone reviles, assaults in anger, or reproaches a bhikshu who has perfected right mindfulness—a disciple of the Buddha who has attained even a minor fruit—that person’s wrongdoing would be greater still.

"Therefore, Dhammika, you should always admonish and protect one another. Why is this? Because there is no transgression greater than this transgression^[19]."

The Blessed One then spoke these verses:

Sunetra^[20], Mâu-lê-phá-quần-na,

The brahmin A-la-na-giá,

Cù-đà-lê-xá-đa,

The young brahmin Hại-đề-bà-la,

Thù-đề-ma-lệ Kiều-đệ-bà-la, and

Thất-đa Phú-lâu-hề-đa—

In that age long past,

These seven masters were renowned for virtue.

With compassionate minds, unstained by attachment,

They had severed the fetters of desire.

Their disciples numbered hundreds of thousands,

Countless and beyond all reckoning;

They too had abandoned the fetters of desire,

Though they had not yet reached the ultimate end.

Toward those seers

Who upheld these ascetic practices,

Whoever harbored resentment

And reviled them incurred great wrongdoing.

How much more so toward a disciple of the Buddha,

Who has directly seen the fruit through knowledge and vision;

Whoever reviles or assaults such a one

Overflows with karmic wrongdoing.

Therefore, Dhammika,

Know that you must protect one another;

The reason for guarding one another is this:

No wrongdoing is heavier than this.

Such conduct is truly grievous;

Even the noble ones despise it,

And one’s complexion becomes fierce and ugly^[21];

Do not dwell in wrong views.

Such people are base and lowly—

So the noble Dharma declares them^[22].

Though one has not yet abandoned sensual desire,

One may possess these wondrous five faculties:

Faith, diligence, mindfulness,

Right samādhi, and right contemplation.

One must oneself endure that suffering,

First undergoing calamity and misfortune^[23].

Having oneself suffered calamity,

One then goes on to harm others.

Whoever can protect himself

Will surely protect those outside.

Therefore, protect yourselves;

How joyful are the wise!

Thus spoke the Buddha. After Venerable Dhammika and the bhikshus heard what the Buddha had taught, they rejoiced and respectfully practiced it.

Notes:

^[01] Corresponds to the Pāli A.6.54, Dhammika-sutta.

^[02] In the Pāli version, the Buddha was at Rājagaha, on Mount Gijjhakūṭa.

^[03] Dhammika 曇彌. Pāli: Dhammika Thera. He was originally a brahmin in Kosala and took refuge in the Buddha when Jetavana Grove was donated.

^[04] Honored elder of his native place 生地尊長. Pāli: Jātibhūmiyaṃ āvasiko.

^[05] Master of the Buddha shrine 佛圖主, probably referring to a Buddha stupa. The Pāli version reads: sattasu āvāsesu, ‘in seven dwelling places’ in the region. It appears that Dhammika was in charge of all of them.

^[06] Chinese version: local bhikkhus 生 地 諸 比 丘. Pāli version: āgantukā bhikkhū, visiting bhikkhus.

^[07] The Pāli version says: Having been driven away, the Venerable One went to another monastery in the same locality. But as soon as he arrived, he again reviled the bhikkhus there; they departed, and the Venerable One was once again taken away and expelled by the laypeople. In this manner, the Venerable One lived in altogether seven residences in his native locality (sabbaso jātibhūmiyam sattasu āvāsesu). Finally, the Venerable One had to seek out the Buddha at Mount Gijjhakūṭa in Rājagaha.

^[08] Cao-la-bà 高 羅 婆. Pāli: Koravya, often said in the birth stories to have been a king of the Kuru clan.

^[09] The Korean edition does not contain the character thọ. The Song, Yuan, and Ming editions all contain it.

^[10] King Suppatiṭṭha, the banyan tree 善 住 尼 拘 類 夀 王. Pāli: Suppatiṭṭha-nigrodha-rājā.

^[11] Śakra, Lord of the Devas. Pāli: Sakka devānam Inda.

^[12] Câu-dực 拘 翼. Pāli: Kosika, an epithet of Śakra, Lord of the Devas.

^[13] Producing a supernormal power of such a form. Pāli: tathārūpaṃ iddhābhisaṃkhāraṃ abhisaṃkhāsi, to perform such a kind of supernormal feat.

^[14] The natural law of trees 樹 天 法. Pāli: rukkhadhamma, understood here as the natural principle governing a tree.

^[15] The great teacher Thiện Nhãn 大 師 善 眼. Pāli: Sunetto nāma satthā, one of the six ancient teachers frequently mentioned in early Buddhist tales.

^[16] The Dharma of the Brahmā world 梵 世 法, the teaching that leads to life in the Brahmā realm. Pāli: Brahama-lokasahavyatāya dhamma.

^[17] The Brahmā abode, or abiding in Brahmā.

^[18] The list of the six great teachers of ancient times: Mâu-lê-phá-quần-na, Pāli: Mūgapakkha; the brahmin A-la-na-giá, Pāli: Aranemi Brāhmṇa; Cù-đà-lê-xá-đa, Pāli: Kuddālakasattā; the youth Hại-đề-bà-la, Pāli: Hatthipāla mānava; Thù-đề-ma-lệ Kiều-đệ-bà-la, Pāli: Jotipāla govinda; Thất-đa Phú-lâu-hề-đa, Pāli: Satta purohita.

^[19] Pāli: Nāham (....) ito bahiddā evarūpam khantim vādāmi. Apart from this patience, I say that there is no other patience like it.

^[20] Sunetta; see the note above.

^[21] Chinese: he will certainly receive an evil appearance 必 得 受 惡 色. Pāli: nā sādhurūpaṃ āsīde, to assail a person of comely appearance. The Chinese translator perhaps understood āsīde as “sit near,” from the verbal root sīdati, to sit.

^[22] Pāli: sattamo puggalo eso, ariyasaṅghassa vuccati, that person—who has abandoned wrong view—is said to be exalted among the Noble Sangha. It appears that the Chinese version understood this in the opposite sense.

^[23] This is a literal translation, but its meaning is unclear. The Pāli says: tādisam bhikkhum āsajja, pubbeva upahaññati, whoever assails such a bhikkhu—even one who has not yet become free from sensual desire but possesses the five excellent faculties of faith, energy, and so forth—meets with calamity first.

131. THE DISCOURSE ON SUBDUING MĀRA^[1]

Thus have I heard:

At one time the Buddha was journeying among the Bhaggas, dwelling on Crocodile Hill, in Bhesakaḷā Grove, the Deer Park^[02].

At that time Mahā-Moggallāna was overseeing the construction of a meditation hut for the Buddha^[03]. While the Venerable One was walking in meditation upon an open stretch of ground, Māra the Evil One transformed himself into a minute form and entered the belly of Venerable Mahā-Moggallāna. Venerable Mahā-Moggallāna then thought: “My belly feels heavy, as though I had eaten beans. Let me enter the meditation of such a form and, by means of that meditation, look into my belly.”

Venerable Mahā-Moggallāna then went to the end of the walking path, spread out his sitting cloth, sat down cross-legged, entered the meditation of such a form, and by means of that meditation looked into his own belly. Venerable Mahā-Moggallāna saw Māra the Evil One within it. He then emerged from the meditation and said to Māra:

“Come out, Pāpīyan! Come out, Pāpīyan! Do not harass the Tathāgata, nor harass the Tathāgata’s disciple. Do not persist in what is meaningless and fruitless, lest you be reborn in an evil destination and undergo immeasurable suffering.”

Māra the Evil One then thought: “This śramaṇa neither sees nor knows me, yet he says: ‘Come out, Pāpīyan! Come out, Pāpīyan! Do not harass the Tathāgata, nor harass the Tathāgata’s disciple. Do not persist in what is meaningless and fruitless, lest you be reborn in an evil destination and undergo immeasurable suffering.’ His teacher possesses great supernormal power, great majesty, great merit, and great spiritual might, yet even he could not see and know so swiftly. How then could his disciple see and know me?”

Venerable Mahā-Moggallāna again said to Māra:

“I also know the thought in your mind. You are thinking: ‘This śramaṇa neither sees nor knows me, yet he says: “Come out, Pāpīyan! Come out, Pāpīyan! Do not harass the Tathāgata, nor harass the Tathāgata’s disciple. Do not persist in what is meaningless and fruitless, lest you be reborn in an evil destination and undergo immeasurable suffering.” His teacher possesses great supernormal power, great majesty, great merit, and great spiritual might, yet even he could not see and know so swiftly. How then could his disciple see and know me?’”

Māra Pāpīyan thought: “This śramaṇa has indeed seen and known me; that is why he speaks thus.” Māra Pāpīyan then transformed himself into a minute form, sprang out through the Venerable Mahā-Moggallāna’s mouth, and stood directly before him.

Venerable Mahā-Moggallāna said:

“Māra Pāpīyan, in former times there was a Tathāgata named Giác-lịch-câu-tuân-đại^[04], the Unattached One, the Perfectly Enlightened One. At that time I was a māra named Evil^[05]. I had a younger sister^[06] named Black^[07]. You are her son. Therefore, Māra Pāpīyan, you are my nephew, and I am your maternal uncle.”

“Mara Papiyan, the Kakusandha Tathagata, the Unattached One, the Perfectly Enlightened One, had two disciples, one named Sound^[08] and the other named Perception^[09]. Papiyan, for what reason was he called Sound? Papiyan, when that Venerable One dwelt in the Brahma heaven, his ordinary voice resounded throughout a thousand worlds, and there was no other disciple whose voice could equal, resemble, or surpass his.

Papiyan, for this reason that Venerable One was called Sound. Papiyan, again, for what reason was the Venerable Perception named Perception? Papiyan, the Venerable Perception traveled among villages.

When the night had passed and dawn broke, that Venerable One put on his robe, took up his alms bowl, and entered a village to seek alms, carefully guarding his body, restraining his faculties, and firmly maintaining right mindfulness. After completing his alms round and eating at midday, he gathered up his robe and bowl, washed his hands and feet, placed his nisidana over his shoulder, and entered a secluded forest. There, beneath a tree deep in the forest or in a quiet place, he spread out his nisidana, sat cross-legged, and swiftly entered the attainment of the cessation of perception and awareness.

At that time, some cattle and goat herders, grass gatherers, or travelers entered the mountain and saw him abiding in the attainment of the cessation of perception and awareness. They thought: ‘This ascetic has died while sitting in this secluded forest. Let us gather dry grass, heap it over him, bind it securely, pile firewood upon his body, and cremate him.’ They then gathered grass and heaped it over his body, set it alight, and departed.

When the night had passed and dawn had just broken, that Venerable One emerged from the attainment, shook the dust from his robes, and journeyed back to the village. He put on his robe, took up his alms bowl, and entered the village to seek alms as usual, carefully guarding his bodily faculties and firmly maintaining right mindfulness. The cattle and goat herders, dry-grass gatherers, and travelers who had entered the mountain and previously encountered that Venerable One thought: ‘This is the ascetic who died while sitting in that secluded forest.

We gathered dry grass, heaped it over his body, set it alight, and left. Yet this worthy one is still conscious^[10].’ Papiyan, for this reason the Venerable Perception was called Perception.

“At that time, Papiyan, the evil Mara thought: ‘These shaven-headed ascetics, tightly bound in black hide^[11], have cut off their lineage and have no children. They practice meditation, watching, peering watchfully, forever peering watchfully^[12]. Just as a donkey, having borne heavy burdens all day, is tethered in a stall and given no barley to eat, and it watches, peers watchfully, forever peering watchfully, so too these shaven-headed ascetics, tightly bound in black hide, who have cut off their lineage and have no children, practice meditation, watching, peering watchfully, forever peering watchfully.

“‘Just as a cat sits watching beside a mouse hole and, wishing to catch a mouse, watches, peers watchfully, forever peering watchfully, so too these shaven-headed ascetics, tightly bound in black hide, who have cut off their lineage and have no children, practice meditation, watching, peering watchfully, forever peering watchfully.

“‘Just as an owl^[13] amid a pile of dry firewood, wishing to catch a mouse, watches, peers watchfully, forever peering watchfully, so too these shaven-headed ascetics, tightly bound in black hide, who have cut off their lineage and have no children, practice meditation, watching, peering watchfully, forever peering watchfully.

“‘Just as a crane^[14] at the water’s edge, wishing to catch fish, watches, peers watchfully, forever peering watchfully, so too these shaven-headed ascetics, tightly bound in black hide, who have cut off their lineage and have no children, practice meditation, watching, peering watchfully, forever peering watchfully.

“‘What are they watching? For what purpose do they watch? What do they hope for by watching? Their minds are disordered; they have gone mad and fallen into ruin. I do not know whence they have come, nor do I know where they are going. I do not know where they dwell, how they die, or how they are born. Let me instruct the brahmins and householders: “Go and revile, beat, harass, and abuse those diligent ascetics.” Why? When they are reviled, beaten, harassed, and abused, perhaps evil thoughts will arise in them, giving me an opportunity to take advantage of them.’

“Then the evil Mara incited the householders and brahmins. Those householders and brahmins reviled, beat, harassed, and abused the diligent ascetics. Some struck them with pieces of wood, some hurled stones at them, and some beat them with clubs. At times they wounded the diligent ascetics’ heads, tore their robes, or shattered their alms bowls. Because of this cause and condition, when the bodies of those householders and brahmins broke up and their lives ended, they went to an evil destination and were born in hell. Having been born there, they thought: ‘We must undergo this suffering, and we must undergo suffering even more severe. Why is this? Because we treated the diligent ascetics with cruelty.’

“Papiyan, disciples of the Kakusandha Tathagata, the Unattached One, the Perfectly Enlightened One, with wounded heads, torn robes, and shattered alms bowls, went to the place where the Kakusandha Tathagata, the Unattached One, the Perfectly Enlightened One, was staying. At that time, the Kakusandha Tathagata, the Unattached One, the Perfectly Enlightened One, surrounded by an immeasurable retinue of hundreds of thousands, was teaching the Dharma.

From afar, the Kakusandha Tathagata, the Unattached One, the Perfectly Enlightened One, saw a disciple approaching with a wounded head, a torn robe, and a shattered alms bowl. Seeing this, he addressed the bhiksus: ‘Do you see how the evil Mara has incited the householders and brahmins, saying: “Go and revile, beat, and abuse those diligent ascetics. Why?

When they are reviled, beaten, and abused, perhaps evil thoughts will arise in them, giving me an opportunity to take advantage of them”? Bhiksus, with a mind associated with loving-kindness, pervade one direction and dwell having accomplished it. In the same way, pervade the second, third, and fourth directions, the four intermediate directions, above and below, encompassing all.

With a mind associated with loving-kindness, free from fetters, enmity, anger, and harm, vast, expansive, immeasurable, and well cultivated, pervade the entire world and dwell having accomplished it. Do likewise with compassion and sympathetic joy. With a mind associated with equanimity, free from fetters, enmity, anger, and contention, vast, expansive, immeasurable, and well cultivated, pervade the entire world and dwell having accomplished it.

With such a mind, give the evil Mara no opportunity to take advantage of you.’

“Mara Papiyan, the Kakusandha Tathagata, the Unattached One, the Perfectly Enlightened One, instructed his disciples with such a teaching. They received that teaching and, with minds associated with loving-kindness, free from enmity, anger, and contention, vast, expansive, and well cultivated, pervaded the entire world and dwelt having accomplished it. With such minds, that evil Mara could find no opportunity to take advantage of them.

“Mara Papiyan, at that time the evil Mara again thought: ‘By those means I sought an opportunity to take advantage of the diligent ascetics, but I could not. Now let me incite the householders and brahmins, saying: “Go and honor, make offerings to, and pay reverence to the diligent ascetics.” Perhaps, because the diligent ascetics are honored, given offerings, and paid reverence, evil thoughts will arise in them, giving me an opportunity to take advantage of them.’”

"Mara Papiyan, after those householders and brahmins had been incited by the Evil One, they went to honor, make offerings to, and pay homage to the diligent ascetics. They spread their robes upon the ground and said, ‘Diligent ascetics, please tread upon them as you pass. Diligent ascetics always undertake deeds difficult to perform, thereby bringing us lasting benefit, peace, and happiness.’ Some brahmins even spread their hair upon the ground and said, ‘Diligent ascetics, please tread upon our hair as you pass.

Diligent ascetics always undertake deeds difficult to perform, thereby bringing us lasting benefit, peace, and happiness.’ Some householders and brahmins stood waiting below, holding all kinds of food and drink in both hands, and said, ‘Diligent ascetics, please accept this food. Please take it away and use it as you wish, so that we may enjoy lasting benefit, peace, and happiness.’ When faithful householders and brahmins saw the diligent ascetics, they respectfully carried them into their homes, brought out all kinds of wealth and goods for them, and said, ‘Please accept this; please use this;

please take this away and use it as you wish.’ At that time, when some of those householders and brahmins died, by reason of this, upon the breakup of the body and the end of life, they went to a good destination and were reborn in a heavenly realm.

After being reborn there, they thought, ‘We deserve to enjoy this happiness, and shall enjoy even greater bliss. Why is this? Because we performed wholesome deeds toward the diligent ascetics.’

"Mara Papiyan, after the disciples of the Tathagata Giác-lịch-câu-tuân-đại, the Unattached One, the Perfectly Enlightened One, had received honor, offerings, and homage, they went to the Tathagata Giác-lịch-câu-tuân-đại, the Unattached One, the Perfectly Enlightened One. At that time, the Tathagata Giác-lịch-câu-tuân-đại, the Unattached One, the Perfectly Enlightened One, was teaching the Dharma while surrounded by immeasurable hundreds of thousands of disciples.

When the Tathagata Giác-lịch-câu-tuân-đại, the Unattached One, the Perfectly Enlightened One, saw from afar those disciples who had received honor, offerings, and homage approaching, he said to the bhikkhus, ‘Do you see this? The Evil One incited the householders and brahmins, saying, “Go and honor, make offerings to, and pay homage to the diligent ascetics.” Perhaps, because the diligent ascetics are honored, offered to, and paid homage, evil thoughts will arise in them, making it easy for me to take advantage of them.

Bhikkhus, contemplate the impermanence of all formations; contemplate the arising and decline of phenomena; contemplate freedom from desire, relinquishment, cessation, and severance, so that the Evil One cannot take advantage of you.’

"Mara Papiyan, the Tathagata Giác-lịch-câu-tuân-đại, the Unattached One, the Perfectly Enlightened One, instructed his disciples with such a teaching. They accepted that teaching and contemplated the impermanence of all formations, the arising and decline of phenomena, freedom from desire, relinquishment, cessation, and severance, thereby preventing the Evil One from taking advantage of them.

"Mara Papiyan, the Evil One then thought, ‘I sought by these means to take advantage of the diligent ascetics, but I failed. I shall transform myself into a young child^[15], holding a large staff in my hand, stand by the roadside, and strike Venerable Âm upon the head, splitting it open and causing blood to cover his face.’

"Mara Papiyan, the Tathagata Giác-lịch-câu-tuân-đại, the Unattached One, the Perfectly Enlightened One, was afterward traveling through a village. When the night had passed and dawn broke, he took his robe and bowl and entered the village to seek alms, with Venerable Âm attending behind him. Mara Papiyan, at that time the Evil One transformed himself into a young child, holding a large staff in his hand, and stood by the roadside.

He struck Venerable Âm upon the head, splitting it open and causing blood to cover his face. Mara Papiyan, although Venerable Âm’s head had been split open and was bleeding, he continued to follow behind the Tathagata Giác-lịch-câu-tuân-đại, the Unattached One, the Perfectly Enlightened One, like a shadow never leaving the body. Mara Papiyan, after the Tathagata Giác-lịch-câu-tuân-đại, the Unattached One, the Perfectly Enlightened One, reached the village, by his own extraordinary power he turned to look to the right, as a king of elephants looks about, without fear or dread, alarm or terror, surveying every direction.

Mara Papiyan, the Tathagata Giác-lịch-câu-tuân-đại, the Unattached One, the Perfectly Enlightened One, saw Venerable Âm following behind the Buddha like a shadow never leaving the body, his head bleeding and his face covered with blood. He then said, ‘This violent Evil One possesses great power; this Evil One knows no moderation.’

"Mara Papiyan, before the Tathagata Giác-lịch-câu-tuân-đại, the Unattached One, the Perfectly Enlightened One, had finished speaking, the Evil One immediately fell, on that very spot, into the great hell called Vô khuyết^[16]. Mara Papiyan, this great hell has four names^[17]: the first is Vô khuyết, the second Bách đinh, the third Nghịch thích, and the fourth Lục cánh. In that great hell, a hell warden came to where the Evil One was and said, ‘You should now understand: when one nail meets the other nails, know that one hundred years have elapsed.’"

After Mara Papiyan heard this, his heart trembled violently. Utterly terrified, frightened, and horrified, with the hair on his body standing on end, he addressed Venerable Mahamaudgalyayana in verse:

What was that hell like,

Where the Evil One dwelt of old?

He harassed the practitioners of the holy life

And assaulted a bhikkhu as well.

Venerable Mahamaudgalyayana replied to Mara Papiyan in verse:

That hell is named Vô khuyết;

The Evil One once dwelt therein.

He harassed practitioners of the holy life

And assaulted the Bhikkhu Sangha.

A full hundred iron nails

All pierced upward against him.

That hell is named Vô khuyết;

The Evil One once dwelt therein.

If anyone fails to recognize

A bhikkhu, disciple of the Buddha,

He will surely suffer in this way

And undergo the fruit of dark karma.

Amid many kinds of parks and groves,

The people dwelling upon that land

Eat rice that grows of itself—

In the Northern Continent, it comes naturally.^[18]

Around great Mount Sumeru’s slopes,

All is perfumed by wholesome causes.^[19]

Cultivating liberation,

Bearing one’s final body,

Standing aloft above the great stream,

The palace endures for an eon.^[20]

Its golden hue is truly delightful,

Like a brilliantly blazing fire.^[21]

Many kinds of heavenly music resound;

One arrives at Sakra’s celestial palace.

In an ancient eon, with houses,

Thiện Giác made offerings.^[22]

When Sakra proceeds ahead

And ascends the Tỳ-xà-diên palace,^[23]

They joyfully welcome Sakra,

And celestial maidens dance in celebration.

But when they see a bhikkhu arrive,^[24]

They look away with bashful expressions.

When Tỳ-lan-diên appeared,

He discussed the meaning with the ascetic:

‘Through the ending of craving, liberation is attained;^[25]

Does the great seer know this?’

The bhikkhu then replied,

Answering the question according to its meaning:

‘Kauśika, I know this:

Through the ending of craving, liberation is attained.’

Upon hearing this reply,

Sakra rejoiced with delight.

The bhikkhu bestowed benefit,

Speaking in accord with the true meaning.

‘Atop the Tỳ-xà-diên palace,

O Sakra, king of the devas,

What is the name of this palace

That you have established and maintained?’

Sakra replied, ‘Great Seer!

Its name is Tỳ-xà-diên-đá.

It is called the thousandfold world,

And within those thousand worlds,

No palace is superior

To Tỳ-la-diên-đá.

The heavenly king, Sakra, lord of the devas,

Travels freely at will.

Ái-lạc na-du-đá^[26]

Transforms one into a hundred rows.

Within the Tỳ-lan-diên palace,

Sakra freely takes his pleasure.

The great Tỳ-lan-diên palace

Can be shaken with the tip of a toe.^[27]

The heavenly king beholds it with his eyes;

Sakra freely takes his pleasure.

The lecture hall of Migara’s Mother,^[28]

With deep foundations, firmly constructed,

Difficult to move and difficult to shake,

Was shaken through the concentration of psychic power.

There is ground of lapis lazuli,

Upon which the noble one walks;

Smooth and yielding, it gives delightful sensations,

As though spread with wondrously soft brocade.

Affectionate speech ever brings harmony;

The heavenly king is ever joyful.

Heavenly musicians skillfully perform,

Their tones and rhythms blending harmoniously.

The celestial hosts all assemble,

Yet he taught of the stream-enterer.^[29]

He knew countless thousands,

And hundreds of nahutas.

He went to the Heaven of the Thirty-three,

Where the Wisdom-Eyed One taught the Dharma.

Having heard him teach the Dharma,

They rejoiced and put it into practice.

I too possess that Dharma,

Just as the seer declared;

Then I ascended to the Great Brahmā realm,

And questioned Brahmā about the matter.

Brahmā still held this view:

From the beginning, he had perceived,

“I endure forever, ever abiding,

Eternally existent and unchanging.”

Great Brahmā answered him,

“Great Seer, I do not perceive

That from the beginning there has been the view,

‘I am eternal and unchanging.’

I see this realm,

And the Brahmās of the past;

How, then, could I now declare

That they are eternal and unchanging?

I see that this world,

As taught by the Perfectly Awakened One,

Arises according to causes and conditions,

Revolves in cycles, and returns again.

Fire does not think thus:

‘I will burn the foolish one.’

Yet when a fool touches fire with his hand,

He will inevitably be burned.

So too, Māra Pāpīyan,

When you come to obstruct the Tathāgata’s Dharma,

Continually committing unwholesome deeds,

You will assuredly undergo retribution for ages.

Do not reproach the Buddha;

Do not harm pure bhikkhus.

A bhikkhu who subdued Māra

Dwelt in the ancient Bhesakalā Grove.

The demon, sorrowful and afflicted,

Was rebuked by Moggallāna.

Terrified and bereft of wisdom,

He vanished and departed far away.”

Thus spoke the Venerable Mahāmoggallāna. Having heard the Venerable One’s words, Māra Pāpīyan rejoiced and put them into practice.

Notes:

^[01] Corresponds to Pāli M.50, Māratajjaniya-sutta. Separate translations: Nos. 66 and 67.

^[02] Mount Crocodile, Bhesakalā Grove: see note 3 to Sūtra 74.

^[03] No. 66 also gives this information. No. 67 and the Pāli version do not.

^[04] Giác-lịch-câu-tuân-đại 覺 礫 拘 荀 大. No. 66: Câu-lâu-tôn. No. 67: Câu-lâu-tần. Pāli: Kakusandha.

^[05] Ác 惡. No. 66: Māra the defiler and harasser. No. 67: wrathful. Pāli: Dūsī.

^[06] No. 66 also says she was his younger sister. No. 67 says she was his elder sister. Pāli: bhaginī.

^[07] Hắc 黑. No. 67: Yểm hắc. Pāli: Kālī.

^[08] Âm 音; Pāli: Vidhura.

^[09] Tưởng 想; Pāli: Sañjīva.

^[10] Thử Hiền giả cánh phục tưởng 此 賢 者 更 復 想; Pāli: ayaṃ samaṇo... svāyaṃ paṭisañjīvito, “this ascetic... has revived by himself.” Here, sañjīva means “one who is still alive”; the Chinese version reads it as saññīva, “one who still has perception.”

^[11] Dĩ hắc sở phược 以 黑 所 縳. Pāli: kiṇhā bandhupādāpacca, “dark, of lowly lineage” (born from the feet of Brahmā’s kinsmen). In the Chinese version, bandhu, “kinsman,” was read as bandha, “bondage.”

^[12] Literally translated: “They practice meditation, investigate, increase investigation, and repeatedly increase investigation” 學 禪 伺 增 伺 數 數 增 伺. Pāli: jhāyanti, pajjhāyanti, nijjhāyanti, apajjhāyanti (“they meditate, they meditate pensively, they meditate obsessively, they meditate foolishly”). The Chinese term 增伺 is commonly used to translate abhijjhā, covetousness (in the sense of looking with desire upon another’s possessions), and was understood as deriving from the same verbal root as jhāyati, “to meditate” or “to contemplate.”

^[13] The original Chinese reads hưu hồ 鵂 狐, but the correct reading is probably hưu lưu 鵂 鶹, a kind of horned owl that catches mice. Pāli: ulūka, an owl.

^[14] Hạc điểu 鶴 鳥 should properly be understood as “crane”; but the Pāli version reads kotthu nadītīre, “a jackal on the riverbank.”

^[15] The Pāli version says that he entered a certain boy (aññataraṃ kumārakaṃ anvāvisitvā).

^[16] No. 66: named A-tỳ-nê-lê. Vô khuyết probably means Vô gián, or Avīci. The Pāli version does not state the name of the hell.

^[17] The Pāli version gives only three names: chaphassāyataniko, the hell of the six bases of contact; saṅkusamāhato, the hell of iron stakes; and paccattavedaniyo, the hell where suffering is experienced individually.

^[18] The preceding four lines describe life in Uttarakuru.

^[19] These two lines concern the Heaven of the Four Great Kings, situated upon the slopes of Mount Sumeru (Sineru).

^[20] This refers to the Heaven of the Thirty-three, or Trāyastriṃśa Heaven (Tāvatiṃsa), located upon the summit of Mount Sumeru. From this point onward, the text describes the higher celestial realms.

^[21] Chinese: Hoảng dục; an ordinary noun, not specifically referring to the Ābhāsvara Heaven of the second dhyāna.

^[22] In a former life, Śakra offered dwellings to ascetics. Therefore, he is also called Vāsava.

^[23] Tỳ-xà-diên. Pāli: Vejayanta (“Victorious”), so called because it appeared when Śakra, Lord of the Devas, defeated the asuras.

^[24] That is, the Venerable Mahāmoggallāna. See the note immediately below.

^[25] The Buddha taught Śakra about liberation through the destruction of craving. After Śakra had returned to his palace, the Venerable Mahāmoggallāna wished to know whether he had understood, and therefore went to the Vejayanta Palace. Śakra refused to answer. When the Venerable One saw Śakra’s life of enjoyment and considered it excessive, he pressed down with his great toe, causing the Vejayanta Palace to tremble, and Śakra became terrified (see M.37).

^[26] Na-du-đá, Pāli: nahuta or nayuta, a unit used to measure great distances. Its meaning here, however, is unclear.

^[27] See note 25 above.

^[28] At the Hall of Migāra’s Mother, the Buddha taught Śakra about liberation through the destruction of craving.

^[29] Śakra is regarded as having attained stream-entry after hearing the Buddha teach the Sakkapañhā Sutta (Pāli: D.21; Chinese: No. 1914).