中阿含經

11. THE GREAT CHAPTER

132. THE DISCOURSE ON LAI-TRA-HOA-LA^[1]

Thus have I heard:

At one time, the Buddha was traveling through Cau-lau-sau^[02] together with a great assembly of bhikkhus. He came to Thau-lo-tra^[03] and stayed in the Thi-nhiep-hoa Grove^[04], north of the village of Thau-lo-tra.

At that time, the brahmins and householders of the village of Thau-lo-tra heard it said: "The ascetic Gotama, a son of the Sakyan clan, has left his kinsmen and gone forth to train in the Way. While traveling through Cau-lau-sau together with a great assembly of bhikkhus, he has come to this village of Thau-lo-tra and is staying in the Thi-nhiep-hoa Grove, north of the village. That ascetic Gotama has great renown, proclaimed throughout the ten directions.

The ascetic Gotama is the Tathagata, the Unattached One, the Perfectly Enlightened One, Accomplished in Knowledge and Conduct^[05], the Well-Gone One, Knower of the World, Unsurpassed One, Guide of Those to Be Tamed^[06], Teacher of Devas and Humans, Buddha, Blessed One^[07]. In this world with its devas, Maras, and Brahmas, among ascetics and brahmins, humans and devas, he has himself known, awakened to, and directly realized the truth, and, having accomplished it, abides therein^[08].

He teaches the Dharma that is sublime in the beginning, sublime in the middle, and sublime in the end, meaningful and well phrased; he reveals the holy life, complete and pure^[09]. If we could meet the Tathagata, the Unattached One, the Perfectly Enlightened One, and honor, venerate, make offerings to, and attend upon him, that would indeed be an excellent benefit! We should go together to see the ascetic Gotama and pay homage and make offerings to him."

Having heard this, the householders and brahmins of the village of Thau-lo-tra, each accompanied by his retinue, left the village of Thau-lo-tra and traveled north to the Thi-nhiep-hoa Grove. They wished to see the Blessed One, pay homage, and make offerings to him. When they reached the Buddha, some of those brahmins and householders of Thau-lo-tra bowed their heads at the Buddha's feet and then sat to one side; some exchanged greetings with the Buddha and then sat to one side; some joined their palms toward the Buddha and then sat to one side; and some, upon seeing the Buddha from afar, silently sat down.

When all the brahmins and householders of Thau-lo-tra were seated, the Buddha taught them the Dharma, inspiring their aspiration and bringing them joy. After teaching them the Dharma through innumerable skillful means, inspiring their aspiration and bringing them joy, the Buddha remained silent.

Then, having heard the Buddha teach the Dharma, having had their aspiration inspired, and having been brought to joy, the brahmins and householders of the village of Thau-lo-tra each rose from his seat, bowed his head at the Buddha's feet, circumambulated the Buddha three times, and departed.

At that time, the householder's son Lai-tra-hoa-la^[10] remained seated and did not rise. Not long after the brahmins and householders of Thau-lo-tra had departed, the householder's son Lai-tra-hoa-la rose from his seat, bared one shoulder, joined his palms toward the Buddha, and said:

"Blessed One, as I understand the Dharma taught by the Buddha, if I remain at home, confined by entanglements, I cannot practice the holy life in complete purity for my entire life. Blessed One, please permit me to follow the Blessed One, go forth to train in the Way, receive full ordination, become a bhikkhu, and cultivate the holy life in purity."

The Blessed One asked:

"Householder's son, have your parents permitted you, with resolute faith in this true Dharma and discipline, to leave the household life, go forth into homelessness, and train in the Way?"

The householder's son Lai-tra-hoa-la said to the Buddha:

"Blessed One, my parents have not yet permitted me, with resolute faith in this true Dharma and discipline, to leave the household life, go forth into homelessness, and train in the Way."

The Blessed One said:

"Householder's son, if your parents do not permit you, with resolute faith in this true Dharma and discipline, to leave the household life, go forth into homelessness, and train in the Way, I cannot admit you into the homeless life to train in the Way, nor can I confer full ordination upon you."

The householder's son Lai-tra-hoa-la said:

"Blessed One, I shall seek some means to ask my parents to permit me, with resolute faith in this true Dharma and discipline, to leave the household life, go forth into homelessness, and train in the Way."

The Blessed One said:

"Householder's son, do as you wish."

Then the householder's son Lai-tra-hoa-la heard the Buddha's words, carefully retained them in mind, bowed his head at the Buddha's feet, circumambulated him three times, and departed. Upon returning home, he said to his parents:

"Father and Mother, as I understand the Dharma taught by the Buddha, if I remain at home, confined by entanglements, I cannot practice the holy life in complete purity for my entire life. I humbly ask you to permit me, with resolute faith in this true Dharma and discipline, to leave the household life, go forth into homelessness, and train in the Way."

The parents of the householder's son Lai-tra-hoa-la said:

"Lai-tra-hoa-la, you are our only child. We love and cherish you deeply, and our attachment to you is beyond measure. Even if you were to die, we would not wish to part from you. How, then, while you are still alive, could we bear to be separated from you and no longer see your face?"

The householder's son Lai-tra-hoa-la made his request again, for the third time:

"Father and Mother, as I understand the Dharma taught by the Buddha, if I remain at home, confined by entanglements, I cannot practice the holy life in complete purity for my entire life. I humbly ask you to permit me, with resolute faith in this true Dharma and discipline, to leave the household life, go forth into homelessness, and train in the Way."

The parents of Lai-tra-hoa-la also replied for the third time:

"Lai-tra-hoa-la, you are our only child. We love and cherish you deeply, and our attachment to you is beyond measure. Even if you were to die, we would not wish to part from you. How, then, while you are still alive, could we bear to be separated from you and no longer see your face?"

The householder's son Lai-tra-hoa-la then threw himself upon the ground and declared:

"From now on, I shall not rise, drink, or eat until my parents permit me, with resolute faith in this true Dharma and discipline, to leave the household life, go forth into homelessness, and train in the Way."

The householder's son Lai-tra-hoa-la then went without food for one day, then two days, three days, four days, and many days. His parents came to his side and said:

"Lai-tra-hoa-la, you are delicate and handsome, and you have always reclined and sat upon fine beds. Do you not now feel pain? Lai-tra-hoa-la, rise quickly. Live amid sensual pleasures and practice generosity; enjoy happiness while cultivating meritorious deeds. Why is that? Lai-tra-hoa-la, the Blessed One's domain is exceedingly difficult, exceedingly difficult! Going forth to train in the Way is more difficult still."

The householder's son Lai-tra-hoa-la remained lying there in silence and gave no reply.

The parents of the householder's son Lai-tra-hoa-la then went to their relatives, kinsmen, and officials and said:

"We ask you all to come with us to Lai-tra-hoa-la and persuade him to rise."

Lai-tra-hoa-la's relatives, kinsmen, and the officials went together to Lai-tra-hoa-la and said:

"Young master Lai-tra-hoa-la, you are delicate and handsome, and you have always reclined and sat upon fine beds. Do you not now feel pain? Lai-tra-hoa-la, rise quickly. Live amid sensual pleasures and practice generosity; enjoy happiness while cultivating meritorious deeds. Why is that? Lai-tra-hoa-la, the Blessed One's domain is exceedingly difficult, exceedingly difficult! Going forth to train in the Way is more difficult still."

The householder's son Lai-tra-hoa-la remained lying there in silence and gave no reply.

The parents of the householder's son Lai-tra-hoa-la then went to his good friends and companions of the same age and said:

"We ask you to go to Lai-tra-hoa-la and persuade him to rise."

The good friends who were companions and peers of Raṭṭhapāla, the householder’s son, then went together to Raṭṭhapāla, the householder’s son, and said:

“Raṭṭhapāla, our friend, you are delicate and handsome, and have always reclined and sat upon fine beds. Do you not now know suffering? Raṭṭhapāla, quickly rise and live amid sensual pleasures while practicing generosity; happily cultivate meritorious deeds. Why is that? Raṭṭhapāla, the Blessed One’s realm is exceedingly difficult, exceedingly difficult! To leave home and train in the Way is even more difficult.”

Raṭṭhapāla, the householder’s son, remained silent and did not reply.

Then the good friends who were companions and peers of Raṭṭhapāla, the householder’s son, went to his parents and said:

“You should permit Raṭṭhapāla, the householder’s son, out of resolute faith in this true Dharma and discipline, to leave the household life, live without a home, and train in the Way. If he delights in living thus, you will still be able to see him in this very life. If he grows weary of such a life, he will naturally return to his parents. But if you do not now permit him to go, he will certainly die; there can be no doubt. What benefit would there be in that?”

When the parents of Raṭṭhapāla, the householder’s son, heard this, they said to his good friends, companions, and peers:

“We now permit Raṭṭhapāla, out of resolute faith in this true Dharma and discipline, to leave the household life, live without a home, and train in the Way. After training in the Way, however, he must return and allow us to see him.”

Thereupon the good friends who were companions and peers of Raṭṭhapāla, the householder’s son, went together to him and said:

“Friend, your parents have permitted you, out of resolute faith in this true Dharma and discipline, to leave the household life, live without a home, and train in the Way. Once you have trained in the Way, you must return to visit your parents.”

When Raṭṭhapāla, the householder’s son, heard this, he rejoiced beyond measure. Filled with gladness, affection, and happiness, he rose and gradually nourished his body. When his body had recovered, he departed from the village of Thullakoṭṭhita and went to the Buddha. Bowing his head at the Buddha’s feet, he said:

“Blessed One, my parents have permitted me, out of resolute faith in this true Dharma and discipline, to leave the household life, live without a home, and train in the Way. I beseech the Blessed One to allow me to follow him into homelessness and train in the Way, to receive the full ordination, and to become a bhikṣu.”

The Blessed One then admitted Raṭṭhapāla, the householder’s son, into homelessness to train in the Way and conferred the full ordination upon him. After conferring the full ordination, the Blessed One remained for a time in the village of Thullakoṭṭhita. He then gathered his robes, took up his bowl, and journeyed by stages to the country of Śrāvastī, where he stayed in Jeta’s Grove, Anāthapiṇḍika’s Park.

After the Venerable Raṭṭhapāla had gone forth to train in the Way and received the full ordination, he lived alone in a remote and secluded place, heedful in mind and diligent in cultivation. By living alone in a remote and secluded place, heedful in mind and diligent in cultivation, he attained the purpose for which a good man shaves off his hair and beard, dons the kāṣāya robe, and, out of resolute faith, leaves the household life to live without a home and train in the Way: seeking only to fulfill the unsurpassed holy life, he personally knew, awakened to, and realized it in this very life, accomplished it, and abided in it, knowing in accordance with reality: “Birth has ended, the holy life has been established, what had to be done has been done,

and there will be no further rebirth.” Having understood in accordance with the Dharma, the Venerable Raṭṭhapāla attained the fruit of arhatship.

After the Venerable Raṭṭhapāla had attained the fruit of arhatship and some nine or ten years had passed, he thought: “Formerly I promised that after leaving home and training in the Way, I would return to visit my parents. I should now return to fulfill that promise.”

The Venerable Raṭṭhapāla then went to the Buddha, bowed his head at the Buddha’s feet, sat to one side, and said:

“Blessed One, I formerly made a promise that after training in the Way, I would return to visit my parents. Today I ask leave to depart and visit my parents, thereby fulfilling my former promise.”

The Blessed One then thought: “It is impossible that this good man Raṭṭhapāla^[11] should relinquish the precepts, abandon the Way, and return to living amid sensual pleasures as before.” Knowing this, the Blessed One said:

“You may go. Those who have not yet been delivered, deliver them; those who have not yet been liberated, cause them to attain liberation; those who have not yet attained quiescence, cause them to attain quiescence. Raṭṭhapāla, you may now do as you see fit.”

When the Venerable Raṭṭhapāla had heard the Buddha’s words, he carefully received and remembered them. He then rose from his seat, bowed at the Buddha’s feet, circumambulated him three times, and returned to his private room. He put away his bedding, took his robe and bowl, and journeyed by stages to the village of Thullakoṭṭhita, where he stayed in Migācīra Park, north of the village.

When the night had passed and dawn had just broken, the Venerable Raṭṭhapāla took his robe and bowl and entered the village of Thullakoṭṭhita to seek alms. He thought: “The Blessed One praises going successively from house to house for alms. I should now seek alms successively from house to house in this village of Thullakoṭṭhita.”

The Venerable Raṭṭhapāla went successively from house to house for alms in the village of Thullakoṭṭhita and eventually came to his own home. At that time, his father stood inside the doorway, having his hair combed and his beard shaved. When he saw Raṭṭhapāla approaching, he said:

“This bald-headed śramaṇa, tightly bound by the Dark One,^[12] cuts off the family line, leaves us without descendants, and ruins my household. I had one son whom I dearly loved and indulged, toward whom my heart held immeasurable attachment, yet he led him away. Give him no food!”

At his father’s house, the Venerable Raṭṭhapāla not only received no alms but was reviled: “This bald-headed śramaṇa, tightly bound by the Dark One, cuts off the family line, leaves us without descendants, and ruins my household. I had one son whom I dearly loved and indulged, toward whom my heart held immeasurable attachment, yet he led him away. Give him no food!” Hearing this, the Venerable Raṭṭhapāla quickly departed.

At that time, a bondservant of the Venerable Raṭṭhapāla’s father was carrying a basket of stale and spoiled food to throw upon a refuse heap. Seeing her carrying the basket of stale and spoiled food to discard upon the refuse heap, the Venerable Raṭṭhapāla said:

“Younger sister, if this stale and spoiled food is to be discarded, put it into my bowl. I shall eat it.”

The bondservant of the Venerable Raṭṭhapāla’s father then emptied the stale and spoiled food from the basket into his bowl. As she did so, she recognized the Venerable by two signs: his voice and his hands and feet. Having recognized him by these two signs, she ran to the Venerable^[13] Raṭṭhapāla’s father and said:

“Master, you should know that young master Raṭṭhapāla has returned to this village of Thullakoṭṭhita. You should go and see him.”

When the Venerable Raṭṭhapāla’s father heard this, he became exceedingly joyful and elated. With his left hand he gathered up his robe, while with his right he smoothed his beard and hair, and he hurried to the Venerable Raṭṭhapāla. At that time, the Venerable Raṭṭhapāla was facing a wall and eating the stale and spoiled food.

Seeing the Venerable Raṭṭhapāla facing the wall and eating the stale and spoiled food, his father said:

“My son Raṭṭhapāla, you are exceedingly delicate and handsome, and have always eaten fine food. Raṭṭhapāla, why are you eating such stale and spoiled food? Raṭṭhapāla, since you have returned to this village of Thullakoṭṭhita, why did you not come home to your parents?”

The Venerable Raṭṭhapāla replied:

"Householder, I entered my father's house, but instead of receiving alms, I was cursed and reviled: 'This shaven-headed ascetic is tightly bound by a black demon. He has cut off his lineage and has no children; he has ruined my family. I had one son, whom I loved and indulged exceedingly, to whom I was attached beyond measure, yet he led him away. Give him nothing to eat!' Hearing this, I hurriedly departed.

The father of Venerable Lại-tra-hòa-la apologized, saying:

"Lại-tra-hòa-la, please forgive me! Lại-tra-hòa-la, please forgive me! I truly did not know that Lại-tra-hòa-la had returned to his father's home."

Then, with reverence, the father of Venerable Lại-tra-hòa-la took the Venerable by the arm and escorted him into the house, prepared a seat, and invited him to sit. Venerable Lại-tra-hòa-la then sat down. When the father saw that Venerable Lại-tra-hòa-la was seated, he went to his wife and said:

"You should know that the good man Lại-tra-hòa-la has returned home. Quickly prepare food and drink."

When the mother of Venerable Lại-tra-hòa-la heard this, she was exceedingly joyful and delighted, and immediately hastened to prepare food and drink. When the food and drink were ready, she brought out gold and silver and piled them in a great heap in the middle of the house. The heap of wealth was so large that a person standing on one side and another sitting on the other could not see each other. After gathering this great heap of wealth, she approached Venerable Lại-tra-hòa-la and said:

"Lại-tra-hòa-la, this is your mother's share of the wealth. As for your father's wealth, it amounts to countless hundreds of thousands and cannot be calculated. We now give it all to you. My son Lại-tra-hòa-la, you should relinquish the precepts, abandon the path, live a life of sensual pleasure, give alms, enjoy yourself, and cultivate meritorious deeds. Why is this? Because the Blessed One's domain is most difficult, most difficult indeed! To go forth and train in the path is even more difficult."

Venerable Lại-tra-hòa-la said to his mother:

"I now have something I wish to say. Will you listen?"

Lại-tra-hòa-la's mother said:

"Son of a householder, say whatever you wish to say; I am ready to listen."

Venerable Lại-tra-hòa-la said to his mother:

"You should have new cloth sacks sewn and fill them with this wealth, then convey them by cart to the Ganges and cast them into its depths. Why is this? Because this wealth causes people anxiety and suffering, grief and sorrow, weeping and lamentation, and prevents them from finding peace and happiness."

Then the mother of Venerable Lại-tra-hòa-la thought: "By this means I cannot induce my son Lại-tra-hòa-la to relinquish the precepts and abandon the path. I should go to his former wives and say to them: 'Daughters-in-law, you should adorn yourselves with the jeweled necklaces you wore before—the ornaments that the good man Lại-tra-hòa-la loved most while he lived at home. Once you have adorned yourselves with these necklaces, go together to Lại-tra-hòa-la, each embrace one of his feet, and say: We wonder what celestial maiden is more beautiful than we are, for whose sake our noble husband has abandoned us to practice the holy life?'"

Having thought thus, she went to the former wives of Venerable Lại-tra-hòa-la and said:

"Daughters-in-law, you should adorn yourselves with the jeweled necklaces you wore before—the ornaments that the good man Lại-tra-hòa-la loved most while he lived at home. Once you have adorned yourselves with these necklaces, go together to Lại-tra-hòa-la, each embrace one of his feet, and say: 'We wonder what celestial maiden is more beautiful than we are, for whose sake our noble husband has abandoned us to practice the holy life?'"

Then the former wives of Venerable Lại-tra-hòa-la adorned themselves with the jeweled necklaces they had worn before, the ornaments that Venerable Lại-tra-hòa-la had loved most while he was still a householder. Having adorned themselves with those jewels, they went together to Venerable Lại-tra-hòa-la, each embraced one of his feet, and said:

"We wonder what celestial maiden is more beautiful than we are, for whose sake our noble husband has abandoned us to practice the holy life?"

Venerable Lại-tra-hòa-la said to his former wives:

"Sisters, you should know that I do not practice the holy life for the sake of celestial maidens. The purpose for which I practice the holy life has now been attained. What the Buddha taught me to do, I have now accomplished."

The wives of Venerable Lại-tra-hòa-la stood to one side, weeping and shedding tears, and said:

"I am not our noble husband's sister, yet our noble husband calls me 'sister.'"

Then Venerable Lại-tra-hòa-la turned toward his parents and said:

"Householders, if there is food to be offered, offer it at the proper time. Why trouble one another?"

Thereupon, the parents of Venerable Lại-tra-hòa-la rose, personally brought water for washing, and presented him with abundant fine dishes and various kinds of food to chew and consume, serving him with their own hands until he was satisfied. When he had finished eating, they cleared away the bowls and utensils and provided water for washing. Then they took low seats and sat apart to hear the Dharma.

Venerable Lại-tra-hòa-la taught the Dharma to his parents, inspiring in them ardent aspiration and bringing them to joy. After teaching them the Dharma by innumerable skillful means, inspiring their ardent aspiration, and bringing them to joy, he rose from his seat and spoke these verses:

Behold this ornamented semblance,

With precious gems and every kind of jewel;

Its curling hair falls toward the right,

Its beauty mark is blue, its eyes outlined, its lashes long.

A deception that beguiles the foolish,

But how could it deceive one who has crossed beyond!

With every kind of brocade, silk, and satin,

They hope to beautify this foul and impure form.

A deception that beguiles the foolish,

But how could it deceive one who has crossed beyond!

And with so many fragrant unguents,

They dab on powders of gold and crimson.

A deception that beguiles the foolish,

But how could it deceive one who has crossed beyond!

Fine garments adorn the body,

Yet its illusory nature remains exposed.

A deception that beguiles the foolish,

But how could it deceive one who has crossed beyond!

When the deer has trampled the snare to pieces,

And broken through the gate that held it all its life,

I leave the bait behind and depart;

Let whoever loves it bind the deer's body!

After Venerable Lại-tra-hòa-la had spoken these verses, he used his bases of spiritual power to travel through the air. Arriving at the Thâu-lô-tra Grove, he entered the grove, spread out his niṣīdana, and sat cross-legged beneath a Bệ-hê-lặc tree^[14].

At that time, King Câu-lao-bà, surrounded before and behind by his ministers, was seated in the main hall, where they discussed and praised Venerable Lại-tra-hòa-la:

"If I hear that the good man Lại-tra-hòa-la has come to this Thâu-lô-tra, I shall certainly go to visit him."

Then King Câu-lao-bà told a hunter:

"Go and inspect the Thâu-lô-tra Grove. I wish to hunt there."

Obeying the command, the hunter went to inspect the Thâu-lô-tra Grove. While inspecting the grove, he saw Venerable Lại-tra-hòa-la, who had spread out his sitting cloth and was seated cross-legged beneath a Bệ-hê-lặc tree. He thought: "The person whom King Câu-lao-bà and his ministers discussed and praised while seated in the main hall is now here."

When the hunter had finished inspecting the Thâu-lô-tra Grove, he returned and reported to King Câu-lao-bà:

"Your Majesty, you should know that I have inspected the Thâu-lô-tra Grove. May Your Majesty act as you see fit. Your Majesty, Venerable Lại-tra-hòa-la—the good man whom Your Majesty and your ministers discussed and praised while seated in the main hall, saying, 'If I hear that the good man Lại-tra-hòa-la has come to this Thâu-lô-tra, I shall certainly go to visit him'—is now in the Thâu-lô-tra Grove. He has spread out his sitting cloth and is seated cross-legged beneath a Bệ-hê-lặc tree. If Your Majesty wishes to see him, you may go there."

When King Câu-lao-bà heard this, he told his charioteer:

"Quickly prepare the royal carriage. I wish to go and see Lại-tra-hòa-la."

The charioteer obeyed the command, prepared the royal carriage, and then returned to report to the king:

“Your Majesty, you should know that the royal carriage is ready. May Your Majesty proceed at your pleasure.”

King Kauravya then mounted the carriage and set out for the Thūlakoṭṭhita grove. Seeing the Venerable Raṭṭhapāla from afar, the king descended from the carriage and proceeded on foot to where the Venerable Raṭṭhapāla was. When the Venerable Raṭṭhapāla saw King Kauravya approaching, he said:

“Great King, now that you have come here, may you sit wherever you please. Is that agreeable?”

King Kauravya replied:

“Although today I have come to a place within my own domain, I would nevertheless like the good man Raṭṭhapāla to invite me to sit.”

The Venerable Raṭṭhapāla then invited King Kauravya, saying:

“There is a seat set apart here. May the Great King be seated.”

King Kauravya and the Venerable Raṭṭhapāla then exchanged greetings and sat to one side. The king said to the Venerable Raṭṭhapāla:

“Did you go forth to train in the Way because your family had fallen into decline? If you are living the religious life because you lack wealth, then, Raṭṭhapāla, there is abundant wealth in the household of King Kauravya. I shall provide wealth for you and urge you to relinquish the precepts, abandon the Way, enjoy a life of sensual pleasure, and give alms, cultivating merit as you please. Why is this? Raṭṭhapāla, the Teaching of the revered Master is very difficult, and going forth to train in the Way is more difficult still.”

Having heard this, the Venerable Raṭṭhapāla said:

“Great King, you are now inviting me in an impure manner, not in a pure manner.”

Having heard this, King Kauravya asked:

“What must I do to invite Raṭṭhapāla in a pure manner rather than in an impure manner?”

The Venerable Raṭṭhapāla replied:

“Great King, you should say this: ‘Raṭṭhapāla, the people of my kingdom live in peace and happiness. There is no cause for fear, no conflict, no oppression, and no suffering from forced labor. Grain and rice are plentiful, and almsfood is easily obtained. While Raṭṭhapāla dwells in my kingdom, I shall support him in accordance with the Dharma.’ Great King, speaking in this way is called inviting me in a pure manner, not in an impure manner.”

Having heard this, King Kauravya said:

“Now I invite Raṭṭhapāla in a pure manner, not in an impure manner. The people of my kingdom live in peace and happiness. There is no cause for fear, no conflict, no oppression, and no suffering from forced labor. Grain and rice are plentiful, and almsfood is easily obtained. While Raṭṭhapāla dwells in my kingdom, I shall support him in accordance with the Dharma.”

“Furthermore, Raṭṭhapāla, there are four kinds of decline on account of which one shaves off one’s hair and beard, dons the kāṣāya robe, and, with resolute faith, leaves the household life for homelessness to train in the Way. What are the four? Decline through illness, decline through old age, decline of wealth, and decline of relatives.

“Raṭṭhapāla, what is decline through illness? There may be a person who has long been ill. His illness is extremely severe and causes intense pain. He thinks: ‘I have long been ill. My illness is extremely severe and causes intense pain. Though I truly have sensual desires, I cannot enjoy a life of sensual pleasure. I should now shave off my hair and beard, don the kāṣāya robe, and, with resolute faith, leave the household life for homelessness to train in the Way.’ Thereafter, because of decline through illness, he shaves off his hair and beard, dons the kāṣāya robe, and, with resolute faith, leaves the household life for homelessness to train in the Way. This is called decline through illness.

“Raṭṭhapāla, what is called decline through old age? There may be a person who is old, whose faculties have weakened, and whose life is nearing its end. He thinks: ‘I am already old, my faculties have weakened, and my life is nearing its end. Though I truly have sensual desires, I cannot enjoy a life of sensual pleasure. I should now shave off my hair and beard, don the kāṣāya robe, and, with resolute faith, leave the household life for homelessness to train in the Way.’ Thereafter, because of decline through old age, he shaves off his hair and beard, dons the kāṣāya robe, and, with resolute faith, leaves the household life for homelessness to train in the Way. This is called decline through old age.

“Raṭṭhapāla, what is decline of wealth? There may be a person who is poor and without support. He thinks: ‘I am poor and without support. I should shave off my hair and beard, don the kāṣāya robe, and, with resolute faith, leave the household life for homelessness to train in the Way.’ Thereafter, because of the decline of his wealth, he shaves off his hair and beard, dons the kāṣāya robe, and, with resolute faith, leaves the household life for homelessness to train in the Way. This is called decline of wealth.

“Raṭṭhapāla, what is called decline of relatives? There may be a person whose family line has died out, all his relatives having passed away, with not a single one remaining. He thinks: ‘Now my family line has died out, all my relatives have passed away, and not a single one remains. I should shave off my hair and beard, don the kāṣāya robe, and, with resolute faith, leave the household life for homelessness to train in the Way.’ Thereafter, because of the decline of his relatives, he shaves off his hair and beard, dons the kāṣāya robe, and, with resolute faith, leaves the household life for homelessness to train in the Way. This is called decline of relatives.

“Formerly, Raṭṭhapāla was free from illness, entirely at ease, with digestion in good order, neither too cold nor too hot, balanced, comfortable, harmonious, and free from conflict. Thus, all kinds of soft and solid food were easily digested and caused no discomfort. Therefore, Raṭṭhapāla did not shave off his hair and beard, don the kāṣāya robe, and, with resolute faith, leave the household life for homelessness to train in the Way because of decline through illness.

“Formerly, Raṭṭhapāla was in the prime of youth, with glossy black hair and a strong body. He sang songs and played music, freely indulging himself to his heart’s content. He also adorned his body and always delighted in excursions. At that time, none of his relatives wished to allow him to train in the Way. His parents wept, sorrowed, and grieved, and they too would not permit him to go forth and train in the Way. Yet he shaved off his hair and beard, donned the kāṣāya robe, and, with resolute faith, left the household life for homelessness to train in the Way. Therefore, Raṭṭhapāla did not shave off his hair and beard, don the kāṣāya robe, and, with resolute faith, leave the household life for homelessness to train in the Way because of decline through old age.

“Here in the village of Thūlakoṭṭhita, Raṭṭhapāla’s family was foremost, greatest, most excellent, and supreme in wealth. Therefore, Raṭṭhapāla did not shave off his hair and beard, don the kāṣāya robe, and, with resolute faith, leave the household life for homelessness to train in the Way because of the decline of wealth.

“Here in the Thūlakoṭṭhita grove, Raṭṭhapāla’s wealthy relatives are all still alive. Therefore, Raṭṭhapāla did not shave off his hair and beard, don the kāṣāya robe, and, with resolute faith, leave the household life for homelessness to train in the Way because of the decline of relatives.

“Raṭṭhapāla, among these four kinds of decline, a person may, because of one kind of decline or another, shave off his hair and beard, don the kāṣāya robe, and, with resolute faith, leave the household life for homelessness to train in the Way. Yet I see that Raṭṭhapāla has not undergone any decline that could have caused him to shave off his hair and beard, don the kāṣāya robe, and, with resolute faith, leave the household life for homelessness to train in the Way. What did Raṭṭhapāla understand, and what did he hear, that caused him to shave off his hair and beard, don the kāṣāya robe, and, with resolute faith, leave the household life for homelessness to train in the Way?”

The Venerable Raṭṭhapāla replied:

“Great King, the Blessed One, the One Who Knows and Sees, the Tathāgata, the Unattached One, the Perfectly Enlightened One, has taught four principles. I joyfully accepted them. Having seen, heard, and understood them, I shaved off my hair and beard, donned the kāṣāya robe, and, with resolute faith, left the household life for homelessness to train in the Way.

“What are the four^[17]? Great King, this world is without protection and without refuge^[18]. This world is inevitably proceeding toward old age^[19]. This world is impermanent and must be left behind^[20]. This world offers no satisfaction and knows no contentment; it is the servant of craving^[21].”

King Kauravya asked:

"Lại-tra-hòa-la, as you have just said, ‘Great King, this world is without protection and without refuge.’ But, Lại-tra-hòa-la, I have sons, grandsons, elder and younger brothers, allies, elephant troops, chariot troops, cavalry, and infantry, all skilled in archery and defense, dignified and valiant like princes, strongmen, Bát-la-khiên-đề, and Ma-ha-năng-già^[22]. I also have physiognomists, strategists, calculators, those versed in canonical texts, skilled debaters, ministers, retainers, mantra-holders, and those who know spells. Wherever danger arises, there are those who can subdue and prevent it. If, as Lại-tra-hòa-la says, ‘Great King, this world is without protection and without refuge,’ then, Lại-tra-hòa-la, what does this mean?"

Venerable Lại-tra-hòa-la replied:

"Great King, I shall now ask you a question. Please answer according to your understanding. Great King, is this body subject to illness?"

King Câu-lao-bà replied:

"Lại-tra-hòa-la, this body of mine is now frequently afflicted by an illness of the winds^[23]."

Venerable Lại-tra-hòa-la asked:

"Great King, when that illness of the winds becomes extremely severe and exceedingly painful, could you then tell your sons, grandsons, elder and younger brothers, relatives and kinsmen, elephant troops, chariot troops, cavalry, and infantry—all skilled in archery and defense, dignified and valiant like princes, strongmen, Bát-la-khiên-đề, and Ma-ha-năng-già—as well as your physiognomists, strategists, calculators, those versed in canonical texts, skilled debaters, ministers and retainers, mantra-holders, and those who know spells: ‘Come, temporarily endure this suffering and pain in my place, so that I may be free from illness and dwell at ease’?"

King Câu-lao-bà replied:

"No, I could not. Why is that? I myself have created this karma; because of karma and conditioned by karma, I alone must endure the suffering and pain."

Venerable Lại-tra-hòa-la said:

"Great King, it was for this reason that the Blessed One taught: ‘This world is without protection and without refuge.’ I accepted and delighted in this teaching. Having seen, heard, and understood it, I shaved off my hair and beard, donned the kāṣāya robe, and with utmost faith left the household life to live without a home and train in the Way."

King Câu-lao-bà said:

"As Lại-tra-hòa-la has said, ‘Great King, this world is without protection and without refuge.’ Lại-tra-hòa-la, I too accept and delight in this teaching. Why is that? This world truly is without protection and without refuge."

King Câu-lao-bà again asked:

"As Lại-tra-hòa-la has said, ‘Great King, everyone in this world proceeds toward old age.’ Lại-tra-hòa-la, what does this mean?"

Venerable Lại-tra-hòa-la replied:

"Great King, I shall now ask you a question. Please answer according to your understanding. Great King, what were you like when you were twenty-four or twenty-five years old? Compared with today, how agile were you then? Compared with today, what were your strength, physique, and complexion like then?"

King Câu-lao-bà replied:

"When I was twenty-four or twenty-five years old, as I recall that time, no one surpassed me in agility, strength, physique, or complexion. Lại-tra-hòa-la, I am now old and decrepit, my faculties have declined, my life is nearing its end, and I have reached the age of eighty. How could I be as strong and healthy as before?"

Venerable Lại-tra-hòa-la said:

"Great King, it was for this reason that the Blessed One taught: ‘Everyone in this world proceeds toward old age.’ I accepted this teaching. Having seen, heard, and understood it, I shaved off my hair and beard, donned the kāṣāya robe, and with utmost faith left the household life to live without a home and train in the Way."

King Câu-lao-bà said:

"As Lại-tra-hòa-la has said, ‘Great King, everyone in this world proceeds toward old age.’ I too accept this teaching. Why is that? Everyone in this world truly proceeds toward old age."

King Câu-lao-bà again asked:

"As Lại-tra-hòa-la has said, ‘Great King, this world is impermanent and must be left behind.’ Lại-tra-hòa-la, what does this mean?"

Venerable Lại-tra-hòa-la replied:

"Great King, I shall now ask you a question. Please answer according to your understanding. Great King, do you possess the prosperous land of Câu-lâu-sấu, a richly endowed inner palace, and abundant treasuries?"

King Câu-lao-bà replied:

"Indeed I do!"

Venerable Lại-tra-hòa-la again asked:

"Great King, although you possess the prosperous land of Câu-lâu-sấu, a richly endowed inner palace, and abundant treasuries, when the time comes and there is no refuge from dissolution, all in this life must proceed toward destruction. At that time, could you carry the prosperous land of Câu-lâu-sấu, the richly endowed inner palace, and the abundant treasuries from this life into the next?"

King Câu-lao-bà replied:

"No, I could not. Why is that? Alone and solitary, without even a companion, I must pass from this life into the next."

Venerable Lại-tra-hòa-la said:

"It was for this reason that the Blessed One taught: ‘This world is impermanent and must be left behind.’ I accepted and delighted in this teaching. Having seen, heard, and understood it, I shaved off my hair and beard, donned the kāṣāya robe, and with utmost faith went forth, leaving the household life to live without a home and train in the Way."

King Câu-lao-bà said:

"As Lại-tra-hòa-la has said, ‘Great King, this world is impermanent and must be left behind.’ I too accept and delight in this teaching. Why is that? This world truly is impermanent and must be left behind."

King Câu-lao-bà again asked:

"As Lại-tra-hòa-la has said, ‘Great King, this world affords no satisfaction, knows no contentment, and is a servant of craving.’ Lại-tra-hòa-la, what does this mean?"

Venerable Lại-tra-hòa-la replied:

"Great King, I shall now ask you a question. Please answer according to your understanding. Do you possess the prosperous land of Câu-lâu-sấu, a richly endowed inner palace, and abundant treasuries?"

King Câu-lao-bà replied:

"Indeed I do."

Venerable Lại-tra-hòa-la again asked:

"You possess the prosperous land of Câu-lâu-sấu, a richly endowed inner palace, and abundant treasuries. Suppose a trustworthy and truthful man came from the east and said to the king: ‘I have come from the east, where I saw a land of immeasurable wealth and happiness, densely populated with people.’"

Venerable Lại-tra-hòa-la continued:

"It would be the same regarding the south, the west, and the north. Suppose a trustworthy and truthful man came from the shore of the great sea and said to the king: ‘I have come from the shore of the great sea, where I saw a land of immeasurable wealth and happiness, densely populated with people.’"

Venerable Lại-tra-hòa-la said:

"Great King, it was for this reason that the Blessed One taught: ‘This world affords no satisfaction, knows no contentment, and is a servant of craving.’ I accepted and delighted in this teaching. Having seen, heard, and understood it, I shaved off my hair and beard, donned the kāṣāya robe, and with utmost faith left the household life to live without a home and train in the Way."

King Câu-lao-bà said:

"As Lại-tra-hòa-la has said, ‘Great King, this world affords no satisfaction, knows no contentment, and is a servant of craving.’ I too accept and delight in this teaching. Why is that? This world truly affords no satisfaction, knows no contentment, and is a servant of craving."

Venerable Lại-tra-hòa-la said:

"The Blessed One, who knows and sees, the Tathagata, the Unattached One, the Perfectly Enlightened One, taught me these four matters. I accepted and delighted in them; therefore, I shaved off my hair and beard, donned the kāṣāya robe, and with utmost faith left the household life to live without a home and train in the Way."

At that time, Venerable Lại-tra-hòa-la spoke this verse:

I see the people of the world,

Having wealth, the fool gives nothing;

Having gained wealth, he seeks still more,

Miserly and greedy, he hoards his riches.

A king may gain the whole realm,

Governing it according to his power.

Still unsatisfied within his kingdom,

He seeks lands beyond its borders.

King and people alike,

Not yet freed from desire, lose their lives.

With hair disheveled, wives and children weep;

Alas, suffering is difficult to prevent.

Wrapped in blankets and mats, they are buried;

Or placed upon piled wood and cremated.

According to conditions, they pass to the next life;

Even after the burning, they remain deluded.

After death, wealth does not follow;

Wives, children, and servants,

Together enjoy the abundant riches;

For fool and wise, it is likewise.

The wise do not grieve;

Fools embrace sorrow and anguish.

Therefore, wisdom is supreme;

It advances toward the path of perfect awakening.

Clinging firmly to existence,

Fools commit evil deeds.

Regarding Dharma, they act contrary to Dharma;

Using force, they seize from others.

Those of little wisdom follow their example;

In ignorance, they commit many evil deeds.

Entering the womb in a future life,

They continually undergo birth and death.

Having taken birth in the world,

They perform only evil deeds.

Like thieves who are captured and bound,

By doing evil, they harm themselves.

These sentient beings are thus,

Continuing on into future lives.

Through the karma they themselves have created,

By doing evil, they harm themselves.

As ripe fruit falls of itself,

So it is with young and old alike.

Desiring adornment and cherishing pleasures,

The mind delights in forms, whether fair or foul;

Bound and harmed by sensual desire,

From sensual desire, fear arises.

O King and ministers, behold this awakening,

And know the wondrous excellence of the ascetic.

The Venerable Raṭṭhapāla spoke thus. After King Koravya heard what the Venerable Raṭṭhapāla had said, he rejoiced and respectfully put it into practice.

Notes:

^[01] Chinese edition, fascicle 31. Corresponds to the Pāli M. 82, Raṭṭhapāla-suttanta. Separate Chinese translations: No. 68, The Sutra Spoken by the Buddha on Raṭṭhapāla, translated by Zhi Qian of Wu; No. 69, The Sutra Spoken by the Buddha on the Protector of the Realm, translated by Faxian of the Song dynasty.

^[02] Câu-lâu-sấu 拘 樓 瘦. Pāli: Kurūsu, among the Kurus.

^[03] Thâu-lô-tra 鍮 蘆 吒. No. 69: the village of Đổ-la. No. 68: from the land of Câu-lưu to the land of Thâu-la-âu-tra. Pāli: Thullakoṭṭhikaṃ nāma kurūnaṃ nigamo, a village of the Kuru people named Thullakoṭṭhika.

^[04] Thi-nhiếp-hòa Grove 尸 攝 惒 園. Pāli: Siṃsapāvana, a forest of siṃsapa trees.

^[05] Chinese: Minh Hành Thành Vi 明 行 成 為; commonly rendered Minh Hành Túc. Pāli: vijjā-caraṇasampanno.

^[06] Chinese: Đạo pháp ngự 道 法 御; commonly rendered the Tamer of Persons. This Chinese version reads dhamma (Dharma) instead of damma (training).

^[07] Chúng Hựu 眾 佑, that is, the Blessed One. Pāli: Bhagavā.

^[08] Chinese: “In this world… he himself knows, himself awakens, personally realizes, attains, and abides.” The Pāli editions read: so imaṃ lokaṃ sadevakaṃ sayaṃ abhiññā sacchikatvā pavedeti, “Having personally realized through direct knowledge this world together with its devas… he then expounds it.” In Pāli, the words lokaṃ (world) and so forth are all in the accusative case, serving as the direct objects of pavedeti (expounds) and sacchikatvā (having realized); whereas in the Chinese version, “the world…” is understood in the locative sense, as an object indicating place.

^[09] Chinese: “Perfectly complete and pure, he reveals the holy life” 具 足 淸 淨 顯 現 梵 行. Pāli: kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti, “He proclaims a holy life that is absolutely perfect and absolutely pure.” In the Chinese version, the words “complete” and “pure” should be understood as qualifying the holy life.

^[10] Raṭṭhapāla, the householder’s son 賴 吒 惒 羅 居 士 子. Pāli: Raṭṭhapālo nāma kulaputto.

^[11] In the original text: Raṭṭhapāla, the son of a clansman 賴 吒 惒 羅 族 姓 子. Pāli: Raṭṭhapālo kulaputto.

^[12] Chinese: “bound by the black” 為 黑 所 縳. Pāli: imehi muṇḍakehi samaṇakehi…, “because of these bald-headed ascetics…”

^[13] In the Pāli version, the news is reported to Raṭṭhapāla’s mother. She then informs his father.

^[14] Bệ-hê-lặc 鞞 醯 勒. Pāli: vibhīṭaka, the beleric myrobalan tree (Terminalia belerica), whose fruit may be used medicinally.

^[15] Koravya: the name of the king who owned the deer park where Raṭṭhapāla was staying. See No. ⁽¹⁶⁰⁾, the “A-lan-na” Sutra below. Pāli: Koravya.

^[16] Chinese: “Raṭṭhapāla, the son of a clansman”: Raṭṭhapāla, the son of a noble family, or the son of a family of standing.

^[17] The four events according to No. 69 are aging, illness, attachment, and death. No. 68 is generally similar. The Pāli and this Chinese version correspond in their broad outline.

^[18] Pāli: attāṇo loko anabhissaro'ti, “This world is without protection and without a master.”

^[19] Chinese: “proceeding toward the condition of aging” 趣 向 老 法. Pāli: upanīyyati loko addhuvo ti, “This world is impermanent and is being swept away.”

^[20] Pāli: assako loko sabbaṃ pahāya gamanīyan ti, “This world possesses nothing; one must relinquish everything when departing.” In the Chinese version, assaka, “having no possessions,” is read as asassaka, “not permanent.”

^[21] Chinese: “driven about as a servant of craving” 為 愛 走 使. Pāli: ūno loko atitto taṇhādāso ti, “This world is deficient, unsatisfied, and enslaved to craving.”

^[22] Bát-la-khiên-đề Ma-ha-năng-già 鈢 邏 騫 提 摩 訶 能 伽; it is unclear whose name this is. The Dazangjing Suoyin, vol. 1, identifies it as the name of a person. Alternatively, it may be the name of a king elephant (Ma-ha-năng-già: mahānāga).

^[23] Chinese: “wind illness” 風 病. Pāli: anusāyiko ābādho, chronic gout.