長阿含經

2. THE SUTRA OF THE JOURNEY

I

Thus have I heard:

At one time, the Buddha was dwelling on Mount Gridhrakuta near the city of Rajagriha, together with a community of one thousand two hundred and fifty great bhiksus.

At that time, Ajatashatru, King of Magadha, wished to wage war against the Vajjis. He thought to himself: “Although that country is powerful and its people are prosperous and strong, it would not be difficult for me to overcome them with my might.”

King Ajatashatru then commanded his Brahmin minister, Varshakara: “Go to Mount Gridhrakuta, to the Blessed One. In my name, bow at the Blessed One’s feet and respectfully inquire whether the Blessed One is comfortable in his daily life and whether he is healthy in his movements. Then say to the Blessed One: ‘The people of Vajji rely upon their valor and strength, and their people are prosperous and powerful; they refuse to submit to me. I wish to wage war against them. Does the Blessed One have any instruction concerning this?’ Whatever he teaches, remember it carefully and omit nothing. Report to me everything you hear. The words spoken by the Tathagata are never false.”

Minister Varshakara accepted the command and rode in a jeweled carriage to Mount Gridhrakuta. Upon reaching the place where the carriage had to stop, he alighted and proceeded on foot to the Blessed One. After exchanging greetings, he sat to one side and addressed the Blessed One:

“Ajatashatru, King of Magadha, bows his head at the Buddha’s feet and respectfully inquires whether you are comfortable in your daily life and whether you are healthy in your comings and goings.”

He continued:

“The people of Vajji pride themselves on their courage and strength, and their people are prosperous and powerful. They refuse to submit to the king, and so the king wishes to wage war against them. Does the Blessed One have any instruction concerning this?”

At that time, Ananda stood behind the Buddha attending him with a fan in his hand. The Buddha asked Ananda:

“Have you heard that the people of Vajji regularly assemble to deliberate upon proper affairs?”

Ananda replied:

“I have heard so.”

The Buddha said to Ananda:

“If this is so, with elders and juniors living in harmony, that country will grow ever more prosperous; it will remain secure for a long time and cannot be invaded.

“Ananda, have you heard that among the people of Vajji, rulers and ministers live in harmony, and superiors and inferiors respect and defer to one another?”

“I have heard so.”

“If this is so, with elders and juniors living in harmony, that country will grow ever more prosperous, remain secure for a long time, and cannot be invaded.

“Ananda, have you heard that the people of Vajji always respect the laws, understand the prohibitions, and do not transgress proper decorum?”

“I have heard so.”

“Ananda, if this is so, with elders and juniors living in harmony, that country will grow ever more prosperous, remain secure for a long time, and cannot be invaded.

“Ananda, have you heard that the people of Vajji dutifully support their parents and respectfully obey their teachers and elders?”

“I have heard so.”

“Ananda, if this is so, with elders and juniors living in harmony, that country will grow ever more prosperous, remain secure for a long time, and cannot be invaded.

“Ananda, have you heard that the people of Vajji always honor their ancestral shrines and revere the spirits?”

“I have heard so.”

“Ananda, if this is so, with elders and juniors living in harmony, that country will grow ever more prosperous, remain secure for a long time, and cannot be invaded.

“Ananda, have you heard that the people of Vajji safeguard the chastity and integrity of their households, remaining pure and refraining from misconduct, and that even in amusement and speech they are not perverse?”

“I have heard so.”

“Ananda, if this is so, with elders and juniors living in harmony, that country will grow ever more prosperous, remain secure for a long time, and cannot be invaded.

“Ananda, have you heard that the people of Vajji honor ascetics, respect those who uphold the precepts, and diligently draw near to and support them?”

“I have heard so.”

“Ananda, if this is so, that country will grow ever more prosperous, remain secure for a long time, and cannot be invaded.”

Minister Varshakara then addressed the Buddha:

“If the people of that country practiced even one of these principles, one could not hope to defeat them, much less now that they possess all seven. As affairs of state are exceedingly pressing, I beg leave to take my departure.”

The Buddha said:

“You should know the proper time.”

Varshakara then rose, circumambulated the Buddha three times, bowed in farewell, and withdrew.

Not long after Varshakara had departed, the Buddha told Ananda:

“Go and summon all the bhiksus dwelling around the city of Rajagriha to assemble in the lecture hall.”

Obeying the command, Ananda went to Rajagriha and assembled all the bhiksus in the lecture hall. He then informed the Buddha:

“Blessed One, the bhiksus have all assembled. May the Noble One know that the time has come.”

The Blessed One then rose and went to the lecture hall. After taking the prepared seat, he addressed the bhiksus:

“Bhiksus, I shall teach you seven principles of non-decline. Listen closely, listen closely, and reflect carefully.”

The bhiksus addressed the Buddha:

“Yes, Blessed One. We wish to hear.”

The Buddha told the bhiksus:

“Bhiksus, the seven principles of non-decline are:

“1. When you regularly assemble to discuss the true meaning of the teachings, elders and juniors will live in harmony, and the True Dharma will not decline.

“2. When superiors and inferiors live in harmony, respectfully obeying one another without opposition, elders and juniors will live in harmony, and the True Dharma will not decline.

“3. When you honor the Dharma, understand the prohibitions, and do not transgress the established regulations, elders and juniors will live in harmony, and the True Dharma will not decline.

“4. If there are bhiksus capable of protecting the community and possessing extensive knowledge, they should be honored and revered; thus elders and juniors will live in harmony, and the True Dharma will not decline.

“5. When you remain mindful and guard your minds, placing filial respect foremost, elders and juniors will live in harmony, and the True Dharma will not decline.

“6. When you purely cultivate the holy life and do not pursue states of sensual desire, elders and juniors will live in harmony, and the True Dharma will not decline.

“7. When you place others before yourselves and do not covet fame or gain, old and young will live in harmony, and the True Dharma will not decline.

“Bhiksus, there are also seven principles through which the True Dharma increases and does not diminish.

“1. Delighting in few activities and not delighting in many activities, the True Dharma will increase and not diminish.

“2. Delighting in silence and not delighting in excessive speech.

“3. Sleeping and resting little, with minds free from torpor.

“4. Not gathering together to discuss useless matters.

“5. Not praising yourselves when you lack virtue.

“6. Not forming associations with evil people.

“7. Delighting in dwelling alone in quiet and secluded places, amid mountains and forests.

“Bhiksus, when these principles are fulfilled, the True Dharma will increase and not diminish.

“Bhiksus, there are also seven principles through which the True Dharma increases and does not diminish.

“1. Having faith: believing in the Tathagata, the Most Honored One, the Perfectly Awakened One, who is endowed with the ten epithets.

“2. Having moral shame: feeling ashamed of your own shortcomings.

“3. Having moral dread: feeling remorse for the evil deeds you have committed.

“4. Being learned: whatever teachings you receive and retain are excellent in the beginning, excellent in the middle, and excellent in the end; profound in meaning and expression, pure and undefiled, and complete in the holy life.

“5. Striving diligently and enduring hardship, abandoning evil and cultivating the good, applying yourselves wholeheartedly and training continuously without ceasing.

“6. Remembering what you have learned and never forgetting it.

“7. Cultivating wisdom, understanding the arising and cessation of dharmas, advancing toward the noble state, and completely ending the root of suffering.

“With these seven principles, the True Dharma will increase and not diminish.

“Bhiksus, there are also seven principles through which the True Dharma increases and does not diminish:

“1. Reverence for the Buddha.

“2. Reverence for the Dharma.

“3. Reverence for the Sangha.

“4. Reverence for the precepts and discipline.

“5. Reverence for meditative concentration.

“6. Respectful obedience toward parents.

“7. Reverence for the practice of heedfulness.

“These seven principles cause the True Dharma to increase continually and not diminish.”

“Bhikkhus! There are also seven qualities that cause the True Dharma to flourish without decline:

“1. Contemplating the body as impure.

“2. Contemplating food as impure.

“3. Not being infatuated with the world.

“4. Constantly reflecting on death.

“5. Reflecting on impermanence.

“6. Reflecting that what is impermanent is suffering.

“7. Reflecting that what is suffering is non-self.

“Such seven qualities cause the True Dharma to flourish without decline.

“Bhikkhus! There are also seven qualities that cause the True Dharma to flourish without decline:

“1. Cultivating the awakening factor of mindfulness in seclusion, tranquility, freedom from desire, renunciation, and the unconditioned.

“2. Cultivating the awakening factor of investigation of Dharma.

“3. Cultivating the awakening factor of diligence.

“4. Cultivating the awakening factor of joy.

“5. Cultivating the awakening factor of tranquility.

“6. Cultivating the awakening factor of concentration.

“7. Cultivating the awakening factor of equanimity.

“Such seven qualities cause the True Dharma to flourish without decline.

“Bhikkhus! There are six qualities of non-regression that cause the True Dharma to flourish without decline:

“1. One’s bodily conduct is always loving and kind, never harming sentient beings.

“2. One’s speech is benevolent, never uttering harsh words.

“3. One’s thoughts are imbued with loving-kindness, without harboring bias or partiality.

“4. Whatever lawful offerings and provisions one receives are shared with the community for equal enjoyment.

“5. One upholds the precepts of the noble ones without breach or fault, free from defilement, steadfast and unwavering.

“6. One possesses the vision of the noble path by which all suffering is ended.

“Such six qualities cause the True Dharma to flourish without decline.

“Bhikkhus, there are also six qualities of non-regression that cause the True Dharma to flourish without decline:

“1. Recollection of the Buddha.

“2. Recollection of the Dharma.

“3. Recollection of the Sangha.

“4. Recollection of morality.

“5. Recollection of generosity.

“6. Recollection of the devas.

“These six recollections cause the True Dharma to flourish without decline.”

Then, after the Blessed One had stayed at Rajagriha for as long as he wished, he said to Ananda:

“Make ready; I wish to go to the Bamboo Grove.”

He replied, “Yes, Venerable Sir.”

He then prepared his robe and bowl. Accompanied by the great assembly, the Blessed One traveled by way of Magadha to the Bamboo Grove. After entering the lecture hall and taking his seat, the Buddha instructed the bhikkhus concerning morality, concentration, and wisdom: cultivating morality brings the attainment of concentration and yields great fruit; cultivating concentration brings the attainment of wisdom and yields great fruit; cultivating wisdom purifies the mind and brings complete liberation, utterly ending the three kinds of taints: the taint of sensual desire, the taint of existence, and the taint of ignorance.

Once liberated, the knowledge of liberation arises: birth and death are ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.”

Then, after the Blessed One had stayed at the Bamboo Grove for as long as he wished, he said to Ananda:

“Make ready; let us go to the city of Pataliputra.”

He replied, “Yes, Venerable Sir.”

He then prepared his robe and bowl. Accompanied by the great assembly of attendants, the Blessed One traveled from Magadha to the city of Pataliputra and sat beneath a patali tree. At that time, the lay devotees there heard that the Buddha and the great assembly had come from afar and were resting beneath the patali tree.

They went out of the city together and, from a distance, saw the Blessed One seated beneath the patali tree. His countenance was upright and dignified, his faculties serene, and his demeanor supremely gentle and disciplined. He was like a great dragon or a pool of still, clear water without the slightest impurity, adorned in the utmost splendor with the thirty-two marks and eighty excellent characteristics.

Seeing him, they all rejoiced, approached the Buddha, bowed their heads at his feet, and sat to one side. The Blessed One taught them the Dharma in due sequence, illuminating and instructing them, bringing them benefit and joy. After hearing the Buddha teach the Dharma, the lay devotees addressed him:

“We take refuge in the Buddha, take refuge in the Dharma, and take refuge in the noble Sangha. We beseech the Blessed One, out of compassion, to accept us as upasakas. From this day forward, we vow not to kill, steal, engage in sexual misconduct, speak falsely, or drink intoxicants. We shall uphold these precepts and never neglect them. Tomorrow we wish to make an offering. May the Blessed One and the great assembly compassionately honor us with your presence.”

The Blessed One silently accepted their invitation. Seeing that the Buddha had silently accepted, the lay devotees rose, circumambulated him three times in homage, and departed. For the Tathagata, they erected a great hall, leveled the ground, swept it clean, sprinkled it with water, perfumed it with incense, and arranged an ornate precious seat. When the offering had been prepared, they went to the Buddha and said:

“The meal is ready. May the Noble One know that the time has come.”

The Blessed One then rose, put on his robe, took his bowl, and went with the great assembly to the lecture hall. Upon arriving, he washed his hands and feet. The Buddha sat in the center, the bhikkhus sat on his left, and the lay devotees sat on his right.

The Blessed One then said to the lay devotees:

“Anyone who violates the precepts suffers five kinds of loss. What are the five?

“1. When seeking wealth and benefit, one fails to fulfill one’s wishes.

“2. Even if one acquires wealth and benefit, they diminish day by day.

“3. Wherever one goes, one is not respected by others.

“4. One’s ill repute spreads throughout the world.

“5. When the body breaks up and life ends, one falls into hell.

“Conversely, lay devotees, anyone who upholds the precepts gains five merits. What are the five?

“1. Whatever one seeks is obtained as wished.

“2. The wealth one already possesses continually increases without diminishing.

“3. Wherever one goes, one is respected and cherished by others.

“4. One’s good reputation spreads throughout the world.

“5. When the body breaks up and life ends, one is reborn in a heavenly realm.”

Then, when midnight had passed, the Buddha told the lay devotees to return home. Obeying him, they circumambulated the Buddha three times, bowed in homage, and departed.

When the night had passed and the first light of dawn appeared, the Blessed One went to a secluded place. With his purified and penetrating divine eye, he saw that each of the great deities had taken possession of particular plots of land and dwellings, while deities of middling and lower rank had likewise taken possession of plots of land and dwellings. The Blessed One then returned to the lecture hall and took his seat. Although he already knew, he nevertheless asked:

“Ananda, who established this city of Pataliputra?”

Ananda addressed the Buddha:

“This city was established by the chief minister Vassakara as a defense against the Vajji state.”

The Buddha said to Ananda:

“The person who established this city has acted in full accord with the will of the devas. When the night had ended and dawn had just broken, I went to a secluded place and, with my divine eye, saw that each of the great celestial deities had taken possession of particular plots of land and dwellings, while deities of middling and lower rank had likewise taken possession of plots of land and dwellings. Ananda!

You should know that wherever plots of land and dwellings have been taken into possession by great celestial deities, those dwelling there will surely enjoy abundant peace and happiness. Where deities of middling rank have taken possession, people of middling station will dwell; where deities of lower rank have taken possession, people of lower station will dwell. The measure of their merit will likewise accord with their place of residence.

“Ananda, this place will be inhabited by worthy people and will become a gathering place for merchants. Its laws will be just and free from deceit. This city will be most excellent, honored by people everywhere, and difficult to destroy. If, in the distant future, it should ever be destroyed, it will be through only three causes: first, a great flood; second, a great fire; and third, collusion between people within and enemies without, through which the city will be destroyed.”

Meanwhile, the lay devotees of Pataliputra had spent the entire night making preparations. At the proper time, they went to the Buddha and said:

“The meal is ready. May the Noble One know that the time has come.”

The lay devotees then set out the meal and personally served the food. When the meal was finished, water was provided for washing. They then arranged a small seat before the Buddha. The Buddha instructed them, saying:

“This place of yours is a dwelling place for the wise and worthy, where many who uphold the precepts and purely cultivate the holy life reside; benevolent deities rejoice and offer their protection.”

He then pronounced this blessing for them:

“Those who know how to show respect will be respected by others. Those who know how to serve will be served by others. Those who practice generosity, embracing love, and loving-kindness are praised by the devas; they always gather with good people and do not dwell together with the wicked.”

At that time, after finishing his Dharma discourse, the Blessed One departed from that place, surrounded and escorted back by the great assembly. The minister Vassakara followed behind the Buddha and thought:

“Today, because the ascetic Gautama passed through this city gate, I shall name it the Gautama Gate.”

Likewise, because the Buddha crossed the river at that landing, he named the place the Gautama Ford.

The Blessed One left the city of Pataliputra and went to the riverbank. At that time, there were many people on the bank; some used boats, some used rafts, and some used ferries to cross the river. In but a moment, as swiftly as a strong man might bend or extend his arm, the Blessed One and the great assembly reached the opposite shore. Having contemplated the meaning of this, the Blessed One then spoke this verse:

The Buddha is the Master Mariner upon the sea;

The Dharma is the bridge across the river,

The vehicle of the Great Vehicle,

Conveying all devas and humans.

He is the Self-Liberated One,

Who crossed the river and became the Buddha.

He enables all his disciples

To attain liberation and realize nirvana.

The Blessed One then traveled from the land of the Vajjis to the village of Koti, where he rested beneath a grove of trees and told the bhiksus:

“There are four profound and wondrous dharmas: first, noble morality; second, noble concentration; third, noble wisdom; and fourth, noble liberation. These are subtle and wondrous dharmas, difficult to understand and difficult to know. Because you and I did not clearly understand them in the past, we have continued to wander endlessly through the cycle of birth and death.”

Contemplating this meaning, the Buddha then taught this verse:

Morality, concentration, wisdom, and liberation—

Only the Buddha clearly discerns them.

Freeing beings from suffering,

He causes the seed of birth and death to cease.

After the Blessed One had stayed in the village of Koti for as long as he deemed appropriate, he told Ananda to accompany him to the village of Nadika. Ananda obeyed, put on his robe, took up his bowl, and followed the Buddha together with the great assembly. They traveled along the road from the land of the Vajjis to Nadika and stayed at the Ginjaka residence.

At that time, Ananda was in a quiet and secluded place, where he reflected: “In this village of Nadika, twelve laymen—Kakudha, Kalinga, Nikata, Katissabha, Tuttha, Santuttha, Bhadda, Subhadda, Yasalodatta, Suyasalodatta, Yasa, and Yasojata—have died. At present, it is not known where they have been reborn. Another fifty people have also died, and a further five hundred people have died. It is not known where they have been reborn.”

Having reflected in this way, Ananda left his secluded place and went to the Blessed One. After bowing with his head at the Buddha’s feet, he sat to one side and said to the Buddha:

“Blessed One, just now, while I was in a secluded place, I quietly reflected: In this village of Nadika, twelve laymen—Kakudha and the others—have died. Another fifty people have died, and a further five hundred people have died. It is not known where they have been reborn. I beseech the Blessed One to explain this clearly to me.”

The Buddha told Ananda:

“Those twelve laymen, Kakudha and the others, had severed the five lower fetters. After death, they were reborn in the heavens; there they will enter nirvana and will never return to this realm. The fifty people who died had severed the three fetters and had weakened lust, anger, and delusion. They attained the fruit of once-returning and will return to this realm once more to bring the root of suffering to an end. The five hundred people who died had severed the three fetters and attained the fruit of stream-entry. They will no longer fall into the evil destinies and are certain to attain awakening. They will return to this realm no more than seven times before bringing the root of suffering completely to an end.

“Ananda, wherever there is birth, there is death. This is the ordinary way of life; what is strange about it? If, whenever someone dies, you come and question me in this manner, would that not be troublesome?”

Ananda replied:

“Yes, Blessed One, it would indeed be troublesome.”

The Buddha said:

“Ananda, I shall now teach you the Mirror of Dharma, by which noble disciples may know their place of rebirth, put an end to the three evil destinies, realize the fruit of stream-entry, and, in no more than seven lives, reach the furthest limit of suffering. They may also explain this matter to others.

“Ananda, the Mirror of Dharma is this: a noble disciple has attained unshakable faith and joyfully believes that the Buddha is the Tathagata, the Worthy One, the Perfectly Awakened One, complete in the ten epithets. He joyfully believes that the Dharma is the true and wondrous teaching, proclaimed by the Buddha of his own accord, not limited by time, revealing the path leading to nirvana, and to be personally practiced by the wise.

He joyfully believes that the Sangha is a community living in skillful harmony, whose conduct is upright and free from deceit, and whose members have realized the fruits of the path. Its senior and junior members live together in concord and are endowed with the Dharma-body. Some are practicing toward stream-entry and some have attained the fruit of stream-entry; some are practicing toward once-returning and some have attained the fruit of once-returning; some are practicing toward non-returning and some have attained the fruit of non-returning; some are practicing toward arhatship and some have attained the fruit of arhatship.

These are the four pairs and eight classes, the Tathagata’s assembly of noble and worthy ones, deserving of reverence and a field of merit for the world. He believes that the morality of the noble ones is pure, undefiled, unbroken, and flawless; it is cultivated by the wise and leads to samadhi concentration.

“Ananda, this is the Mirror of Dharma, which enables noble disciples to know their place of rebirth, completely put an end to the three evil destinies, attain stream-entry, and, in no more than seven lives, reach the furthest limit of suffering. They may also explain this matter to others.”

At that time, after the Blessed One had stayed there for as long as he deemed appropriate, he told Ananda to accompany him to the land of Vaisali. Ananda obeyed, carried his robe and bowl, and attended upon the Blessed One together with the great assembly. They traveled along the road from the land of the Vajjis to Vaisali and sat down to rest beneath a tree.

At that time, a courtesan named Ambapali heard that the Buddha and his disciples had arrived in Vaisali and were sitting beneath a tree. She then prepared her jeweled carriage, intending to go to the Buddha to pay homage and make offerings. Before reaching the place, she saw the Blessed One from afar. His countenance was dignified and handsome, his faculties extraordinary, and he was complete in the excellent marks, like the moon amid the stars. Filled with joy, she descended from her carriage and proceeded on foot to the Buddha. She bowed her head in homage and sat to one side.

The Blessed One then taught her the Dharma in due sequence, explaining and instructing her so that she gained benefit and rejoiced. After hearing the Buddha speak, she joyfully aroused faith, knelt, and said to the Buddha:

“From this day forward, I take refuge in the Three Jewels. May the Buddha accept me as a laywoman within the true Dharma. For the rest of my life, I shall not kill, steal, engage in sexual misconduct, speak falsely, or consume intoxicants.”

She again said to the Buddha:

“I beseech the Blessed One and his disciples to accept my invitation for tomorrow. For tonight, please stay in my park.”

The Buddha silently accepted her invitation.

Seeing that the Buddha had silently accepted, she rose, circumambulated him three times, bowed in homage, and departed. Not long after she had left, the Buddha told Ananda:

“Let us go together to that park.”

He replied:

“Yes, Venerable Sir.”

The Buddha then rose from his seat, carried his robe and bowl, and went to that park with his assembly of one thousand two hundred and fifty disciples.

At that time, the Licchavis of Vesali heard that the Buddha had arrived and was staying in Ambapali’s grove. They immediately harnessed their splendid jeweled chariots of five colors. Some rode in blue chariots drawn by blue horses, with banners, parasols, garments, and headdresses all blue; and so it was with the horses and chariots of each of the five colors. Then five hundred Licchavis, each dressed in matching colors, set out to visit the Buddha. After taking leave of the Buddha and returning home, Ambapali encountered their chariots on the road. Her chariot was traveling very swiftly and its axle became entangled with those of their jeweled chariots, breaking their banners and parasols, yet she still refused to yield the road. The Licchavis reproached her:

“On whose authority do you refuse to yield the road to us, colliding with our chariots and breaking all our banners and parasols?”

Ambapali replied:

“Honored sirs, I have invited the Buddha to my home tomorrow to receive a meal. I must hurry home to prepare the offerings, so I was traveling quickly and could not yield in time.”

The Licchavis then said to her:

“Withdraw your invitation for now and let us invite him first. We shall give you one hundred thousand pieces of gold.”

She replied:

“I invited him first; I cannot yield the occasion to you.”

The Licchavis continued:

“We shall give you sixteen times one hundred thousand pieces of gold. Let us invite him first.”

Still she refused:

“I have already invited him. I most certainly cannot do such a thing.”

The Licchavis again said:

“We shall give you wealth equal to half the country’s treasures. Let us invite him first.”

She replied:

“Even if you were to give me all the treasures of the entire country, I would not accept them. Why? The Buddha is now staying in my grove, and he has already accepted my prior invitation. The matter is settled and cannot be yielded.”

The Licchavis threw up their hands and lamented:

“This woman has deprived us of the foremost fruit of merit.”

They then proceeded toward the grove where the Buddha was staying. When the Blessed One saw from afar the five hundred Licchavis approaching with tens of thousands of horses and chariots filling the road, he said to the bhikkhus:

“You should know that when the devas of the Heaven of the Thirty-Three go forth to stroll in their parks, their dignified bearing and adornments are scarcely different from those of this company. Bhikkhus, compose your minds and fully maintain your deportment. How does a bhikkhu compose his mind? A bhikkhu contemplates the body in the body internally, diligent and never indolent, mindful and never forgetful, abandoning worldly craving and sorrow. He contemplates the body in the body externally and contemplates the body in the body both internally and externally, abandoning worldly craving and sorrow. He contemplates feelings, mind, and dharmas in the same way.

“How is a bhikkhu fully possessed of proper deportment? Here, a bhikkhu knows when he is walking that he is walking, and when he is standing still that he is standing still. Whether looking to the left or right, bending or stretching, lowering or raising his head, wearing his robe and carrying his bowl, or even eating, drinking, and taking medicine, he never departs from the proper forms. He skillfully seeks ways to eliminate the hindrances. Whether walking, standing, lying down, sitting, sleeping, waking, speaking, or remaining silent, he gathers his mind and does not allow it to become distracted or agitated. This is called a bhikkhu fully possessed of proper deportment.”

The five hundred Licchavis then arrived at Ambapali’s grove. When they drew near the Buddha, they dismounted from their chariots and continued on foot. They bowed their heads at the Buddha’s feet and then withdrew to sit to one side. Seated there, the Tathagata alone radiated a light that outshone the entire assembly, like the autumn moon; or like the sun alone shining in the midst of space when heaven and earth are bright, pure, and wholly free of dust. The five hundred Licchavis then gathered around the Buddha’s seat. At that time, among the assembly was a brahmin named Pure Renown. Rising from his seat, he bared his right shoulder, knelt with his right knee on the ground, joined his palms toward the Buddha, and praised him in verse:

The kings of Magadha and Anga,

To gain abundant wholesome benefit,

Donned armor adorned with precious gems.

The Buddha now dwells in that land.

His majestic virtue shakes the three-thousandfold world;

His renown resounds like the Snow Mountains.

Like a lotus flower in full bloom,

His fragrance is truly wondrous.

Now we behold the Buddha’s radiance,

Like the newly risen sun;

Like the moon crossing the sky,

Unobscured by any cloud.

The Blessed One is likewise thus,

Shining brightly throughout the world.

To contemplate the Tathagata’s wisdom

Is like finding a blazing torch in darkness;

He gives the world the eye of clarity

And decisively dispels every doubt.

After hearing this verse, the five hundred Licchavis said to Pure Renown:

“Repeat it once more.”

Pure Renown then repeated it three times before the Buddha. After hearing the verse repeated, each of the five hundred Licchavis removed a precious robe and gave it to Pure Renown. Pure Renown then presented the precious robes to the Tathagata. Out of loving compassion, the Buddha accepted them.

The Blessed One then addressed the Licchavis of Vesali:

“In this world there are five precious things that are exceedingly difficult to encounter. What are the five? First, the appearance in the world of a Tathagata, One Worthy of the Highest Truth, is exceedingly difficult to encounter.

Second, one capable of expounding the Tathagata’s True Dharma is exceedingly difficult to encounter. Third, one capable of believing in and understanding the Dharma taught by the Tathagata is exceedingly difficult to encounter. Fourth, one capable of accomplishing the Dharma taught by the Tathagata is exceedingly difficult to encounter.

Fifth, one who, after being rescued from peril and freed from the yoke, knows how to repay that kindness is also exceedingly difficult to encounter. These are the five precious things that are exceedingly difficult to encounter.”

After the Buddha had instructed and taught them, bringing them benefit and joy, the five hundred Licchavis said to him:

“We earnestly beseech the Blessed One and the community of disciples to accept our invitation for tomorrow.”

The Buddha told the Licchavis:

“You have invited me, and by doing so you have already made your offering to me. The courtesan Ambapali invited me first.”

When the five hundred Licchavis heard that Ambapali had invited the Buddha before them, they all threw up their hands and said:

“We wished to make offerings to the Tathagata, but that woman has now forestalled us.”

They then rose from their seats, bowed their heads at the Buddha’s feet, circumambulated him three times, and returned to their respective homes.

At that time, Ambapali prepared the finest foods as offerings to the Buddha and the Sangha. When the meal was finished, the bowls were collected and the tables and seats removed. The courtesan then held a golden vessel in her hands and offered water for washing. Afterward, she approached the Buddha and said:

“Of all the groves within this city of Vesali, my grove is the finest. I now offer it to the Tathagata. I beseech the Tathagata to accept it out of compassion for me.”

The Buddha told the courtesan:

“You may offer this grove first to the Buddha and the Sangha of the Four Quarters. Why is this? As for the various groves, chambers, robes, bowls, and six requisites possessed by the Tathagata—even Maras, Shakra, Brahma, and devas of great majestic power would be incapable of worthily receiving such an offering.”

The courtesan received his instruction and offered the grove first to the Buddha and the Sangha of the Four Quarters. Out of loving compassion for her, the Buddha accepted it. He then spoke this verse:

Those who build stupas and establish monasteries,

Offer cool and refreshing groves,

Provide bridges and boats to ferry people across,

And give houses and upper chambers,

Or supply water and grass in open wildernesses—

Their merit increases by day and by night.

Those fully endowed with pure precepts

Will certainly reach a wholesome destination.

Afterward, the courtesan Ambapali brought a small seat and sat before the Buddha. In due order, the Buddha taught the Dharma, revealing, instructing, benefiting, and gladdening her. He taught giving, morality, and rebirth in the heavens; he taught that sensual desire is a great affliction, defiled and impure; that the afflictions are obstructions; and that renunciation is supreme.

When the Blessed One knew that her mind had become gentle and receptive, harmonious and joyful, that the hindrances had grown thin, and that she was very easy to guide, he taught her, in accordance with the way of all Buddhas, the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading Out of Suffering. At that time, Amba-pali's mind of faith became pure.

Like a clean white cloth that readily takes dye, while still seated she became free from dust and defilement, and the Dharma eye regarding all phenomena arose in her. She saw the Dharma, attained the Dharma, and became firmly established in the right path, destined never again to fall into an evil realm and having attained fearlessness. She then addressed the Buddha:

“I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha,” repeating this three times. “May the Tathagata accept me as a laywoman within the True Dharma. From this day until the end of my life, I shall refrain from killing, stealing, sexual misconduct, false speech, and drinking intoxicants.”

After receiving the Five Precepts from the Buddha, the woman abandoned her former ways, removed her defilements, rose from her seat, bowed to the Buddha, and withdrew.

At that time, while the Blessed One was staying as circumstances permitted in Vaisali, he said to Ananda:

“Make ready. I wish to go to the Bamboo Grove.”

Ananda replied, “Yes, venerable sir.”

He then prepared the robes and bowls, and together with the great assembly attended upon the Blessed One as they followed the road from Vajji to that Bamboo Grove.

At that time, a brahmin named Visadaya heard that the Buddha and the great assembly had arrived at the Bamboo Grove. He thought to himself: “This ascetic Gautama enjoys a fine reputation that has spread throughout the four directions. He is endowed with the ten epithets. Amid devas, Sakra, Brahma, Mara or heavenly maras, ascetics, and brahmins, he has realized the truth through his own direct knowledge and then teaches the Dharma to others. His words are wholesome in the beginning, wholesome in the middle, and wholesome in the end; their meaning and flavor are profound, and they reveal a complete holy life. Such a True Man ought to be visited.”

The brahmin then left the city and went to the Blessed One in the Bamboo Grove. After exchanging greetings, he sat to one side. The Blessed One taught him the Dharma in due order, explaining and instructing him, bringing him benefit and joy. Having heard the teaching, the brahmin rejoiced and invited the Blessed One and the great assembly to come to his home the following day to receive a meal. The Buddha silently accepted. Knowing that he had accepted, the brahmin rose, circumambulated the Buddha three times, and departed.

That very night, he prepared various kinds of food and drink. The following morning, when the time had come, he sent word:

“May the Venerable One know that the time has come.”

The Blessed One then donned his robe, took up his bowl, and, surrounded by the great assembly, went to the brahmin's home and sat upon the seat prepared for him. The brahmin then offered an abundance of delicious food to the Buddha and the Sangha. When the meal was finished, the bowls had been put away, and the washing water had been used, the brahmin brought a small seat and sat before the Buddha. For the brahmin, the Blessed One spoke this verse:

Whoever gives food and drink,

Clothing, and bedding

To those who uphold the precepts

Will surely gain great fruit.

Such giving is a true companion,

Following one from beginning to end;

Wherever one may go,

It follows like a shadow follows the form.

Therefore, sow goodness

As provisions for the life to come.

Merit is the foundation

Upon which beings securely abide.

Merit is protection from the devas;

The road ahead is free from danger.

In life, one encounters no calamity;

At death, one is reborn in heaven.

The Blessed One then taught the brahmin the wondrous Dharma, explaining and instructing him, bringing him benefit and joy. Afterward, he rose from his seat and departed.

At that time, grain was costly in that region and there was famine, so almsfood was difficult to obtain. The Buddha said to Ananda:

“Summon all the bhikkhus now staying in this region and have them assemble in the teaching hall.” Ananda replied in assent and, following the Buddha's instruction, summoned all the bhikkhus from near and far to assemble in the teaching hall. When the entire community in that land had gathered, Ananda addressed the Buddha:

“The great assembly has gathered. May the Venerable One know that the time has come.”

The Buddha then rose from his seat, went to the teaching hall, sat upon the seat prepared for him, and told the bhikkhus:

“This land is afflicted by famine, and obtaining almsfood is difficult. You should divide into groups and, according to the places where you have acquaintances, go to Vaisali and the land of Vajji to spend the rains retreat, so that you may not suffer deprivation. Ananda and I alone will spend the rains retreat here.”

The bhikkhus obeyed his instruction and departed. Only the Buddha and Ananda remained. Later, during the rains retreat, the Buddha became ill, and his entire body was afflicted with pain. The Buddha thought to himself: “My whole body is now in pain, yet none of my disciples are here. It would not be fitting for me to enter nirvana now. I should therefore strive diligently through my own strength to sustain my lifespan.” The Blessed One then left his secluded dwelling and sat down in a cool place. When Ananda saw him, he hurried over and addressed the Buddha:

“Now, as I look upon the Blessed One's countenance, it seems that his illness has somewhat abated.”

Ananda continued:

“When the Blessed One was ill, my mind was terrified, constricted by sorrow, and so bewildered that I could not discern the directions. Yet while your breathing had not ceased and some awareness remained, I thought to myself: ‘The Blessed One will not pass into nirvana immediately; the Eye of the World has not yet been extinguished, and the Great Dharma has not yet declined. Why, then, has he given no final instruction to his disciples?’”

The Buddha said to Ananda:

“What more does the Sangha require of me? If someone were to declare, ‘I lead the Sangha; I govern and protect the Sangha,’ then that person should leave final instructions for the Sangha. The Tathagata does not say, ‘I lead the Sangha.

I govern and protect the Sangha.’ Why, then, should I leave final instructions for the Sangha? Ananda, the teachings I have expounded, both inward and outward, are complete. I have never claimed to withhold any understanding I have attained.

I am now old; I have reached eighty years of age. Just as an old cart can continue to its destination only by being held together through expedient repairs, so too this body of mine can barely sustain its lifespan through expedient means, enduring this pain through its own diligent effort. When, without attending to any perception, I enter the concentration of non-perception, my body is at ease and free from affliction.

Therefore, Ananda, be a lamp unto yourself; make the Dharma your lamp, and do not seek another lamp. Be a refuge unto yourself; take refuge in the Dharma, and do not seek another refuge. How does one become a lamp unto oneself, make the Dharma one's lamp, and not seek another lamp; become a refuge unto oneself, take refuge in the Dharma, and not seek another refuge?

Ananda, a bhikkhu contemplates the body internally, diligent and never indolent, mindful and never forgetful, removing covetousness and sorrow concerning the world. He contemplates the body externally and contemplates the body both internally and externally, diligent and never indolent, mindful and never forgetful, removing covetousness and sorrow concerning the world. He likewise contemplates feelings, mind, and phenomena.

Ananda, this is called being a lamp unto oneself, making the Dharma one's lamp, and not seeking another lamp; being a refuge unto oneself, taking refuge in the Dharma, and not seeking another refuge. Ananda, after my passing into nirvana, anyone capable of practicing this Dharma will be my true disciple, foremost among those still in training.”

The Buddha told Ananda that they should go together to the Capala shrine. Ananda obeyed. The Tathagata then rose, carried his robe and bowl to the foot of a tree, and said to Ananda:

“Spread out a seat. My back aches, and I wish to rest here.”

Ananda replied, “Yes, venerable sir.”

He spread out a seat, and after the Tathagata had sat down, Ananda arranged a small seat and sat before the Buddha. The Buddha said:

“Ananda, anyone who cultivates the Four Bases of Spiritual Power, develops them extensively, and constantly bears them in mind without forgetting can, according to their wish, extend their lifespan for more than a kalpa. Ananda, the Buddha has extensively cultivated the Four Bases of Spiritual Power and keeps them constantly in mind without forgetting. If the Tathagata so wished, he could live for more than a kalpa, dispelling the darkness of ignorance from the world, bringing abundant benefit, and enabling devas and humans alike to dwell in peace.”

At that time, Ananda remained silent and did not reply. The Buddha spoke thus three times, yet Ananda still remained silent and did not reply. At that moment, Ananda was under Mara’s influence; his mind was clouded and he did not understand clearly. Although the Buddha had given the sign three times, Ananda did not recognize it and make his request. The Buddha said to Ananda, “Know that it is time.” Ananda respectfully obeyed the Buddha’s instruction, rose, bowed to the Buddha, and withdrew. Having gone no great distance from the Buddha, Ananda sat beneath a tree and calmly contemplated. Before long, Mara Papiyan came and addressed the Buddha:

“The Buddha does not wish to enter nirvana prematurely. Now is precisely the time; the Buddha should swiftly pass into final extinction.”

The Buddha said to Mara Papiyan:

“Enough! Enough! I myself know the proper time.

The Tathagata will not yet enter nirvana, for I am still waiting until the assembly of My bhiksus is complete—until there are those capable of disciplining themselves, courageous and fearless, who have reached security and attained their purpose, who are guides of humankind, expound the teachings of the sutras, elucidate their words and meanings, are able to subdue divergent doctrines with the true Dharma, and can personally bear witness through spiritual transformations.

Such disciples have not yet assembled in sufficient numbers. The bhiksunis, upasakas, and upasikas likewise have not yet fully assembled. What is now needed is to establish the holy life and spread the factors of awakening, so that devas and human beings may all behold its wondrousness.”

Then Mara Papiyan again addressed the Buddha:

“Long ago, at Uruvela beside the Nairanjana River, beneath the Ajapala Nigrodha tree, when the Buddha had first attained perfect awakening, I came before the Tathagata and urged You to enter nirvana, saying, ‘Now is truly the proper time; may You swiftly enter nirvana.’ At that time, the Tathagata answered me, ‘Enough, Papiyan. I myself know the proper time. The Tathagata will not yet enter nirvana, for I am still waiting until My disciples have assembled in great numbers,’ and so forth, up to, ‘When devas and human beings have beheld the manifestations of spiritual powers, I shall enter nirvana.’ Now that very time has come. Why do You not enter nirvana?”

The Buddha said:

“Enough, Papiyan. The Buddha himself knows the proper time. I shall not remain in the world much longer. Three months from now, in Kusinagara, the land of My birth, in the Sala Grove between the twin trees, I shall pass into final extinction.”

At that time, Mara Papiyan thought, “The Buddha certainly does not speak falsely. He will surely pass into final extinction.” Delighted and elated, he suddenly disappeared. Not long after Mara had departed, the Buddha, at the Capala Shrine, entered concentrated samadhi and relinquished the life force. At that very moment, the great earth quaked. All the people throughout the land were terrified, and their hair stood on end. The Buddha emitted a light that shone boundlessly in every direction. Even dark places were illuminated, and all could see one another. The Blessed One then spoke this verse:

Amid the two conditioned states of being and nonbeing,

I now relinquish the conditioned.

Inwardly absorbed in samadhi,

Like a bird emerging from its egg.

At that time, the Venerable Ananda was filled with alarm, and his hair stood on end. He hurried to the Buddha, bowed his head at the Buddha’s feet, stood to one side, and addressed Him:

“How extraordinary, Blessed One! For what cause and condition did the earth quake?”

The Buddha said to Ananda:

“In the world, there are eight causes that make the earth quake. What are the eight? The earth rests upon water. Water rests upon wind. Wind rests upon space. At times, a great wind spontaneously arises within space, stirring the great mass of water. When the great mass of water is stirred, the entire earth quakes. This is the first cause.

“Furthermore, Ananda, at times a bhiksu or bhiksuni who has attained the path, or a mighty and venerable deva, contemplates the water element as abundant and the earth element as slight and wishes to test their own power. At that time, the entire realm of earth quakes. This is the second cause.

“Furthermore, Ananda, when a bodhisattva descends from Tusita Heaven and enters his mother’s womb, mindful and undistracted, the entire realm of earth quakes. This is the third cause.

“Furthermore, Ananda, when a bodhisattva emerges from his mother’s womb and is born from her right side, mindful and undistracted, the entire realm of earth quakes. This is the fourth cause.

“Furthermore, Ananda, when a bodhisattva first attains unsurpassed perfect awakening, at that very moment the entire realm of earth quakes. This is the fifth cause.

“Furthermore, Ananda, when the Buddha, having attained the path, turns the unsurpassed Dharma wheel—which no Mara, heavenly Mara, sramana, or brahmin can turn—the entire realm of earth quakes. This is the sixth cause.

“Furthermore, Ananda, when the Buddha’s dispensation is nearing completion and, with mind concentrated and undistracted, the Buddha relinquishes the life force, the entire realm of earth quakes. This is the seventh cause.

“Furthermore, Ananda, when the Tathagata enters nirvana in the nirvana without remainder, the entire realm of earth quakes. This is the eighth cause.

“These are the eight causes by which the earth quakes.”

The Blessed One then spoke this verse:

The Most Honored Among Bipeds,

The great sramana who illumines the world,

Was asked by Ananda:

“What causes the earth to quake?”

The Tathagata uttered His sublime voice,

A sound like the kalavinka bird:

“I shall explain; listen well

To the causes of the earth’s quaking.

The earth rests upon water;

Water rests upon wind.

When wind arises in space,

The earth thereby quakes mightily.

Bhiksus and bhiksunis,

Wishing to test their spiritual powers,

Cause mountains, seas, trees, and grasses,

And the entire realm of earth to quake.

Sakra, Brahma, and venerable devas,

Wishing to make the earth quake,

Cause mountains, seas, ghosts, and spirits,

And the entire realm of earth to quake.

When the bodhisattva, Honored Among Bipeds,

Replete with the marks born of a hundred merits,

First entered his mother’s womb,

At that time the earth quaked.

For ten months within his mother’s womb,

He lay like a dragon upon a cushioned couch;

When he was born from her right side,

At that time the earth quaked.

When the Buddha was still a young man,

He destroyed the bonds of the defilements

And attained the unsurpassed victorious path;

At that time the earth quaked.

Having become a Buddha, He turned the Dharma wheel

Within the Deer Park;

By the power of the path, He subdued Mara;

At that time the earth quaked.

The heavenly Mara entreated Him many times,

Urging the Buddha to enter nirvana;

When the Buddha relinquished His life span,

At that time the earth quaked.

The Great Guide, the Most Honored One,

The Sage who would be born no more,

Entered quiescent extinction, unmoving;

At that time the earth quaked.

The One of Pure Vision explained the conditions:

The earth quakes because of eight events.

Because of these and other causes,

At those times the earth quakes.”