長阿含經

3. THE DISCOURSE ON JANAVASABHA

Thus have I heard.

At one time, the Buddha was dwelling on Mount Gijjhakuta near the city of Rajagriha, together with a community of one thousand two hundred and fifty great bhikkhus. At that time, the gandharva Pancasikha, during the stillness of the night when no one was about, emitted a light that illuminated Mount Gijjhakuta. He approached the Buddha, bowed his head at the Buddha’s feet, then stood to one side and addressed the Blessed One:

“Last night, the Great Brahma came to the Heaven of the Thirty-Three to confer with Sakka. I was there and heard it myself. May I now recount it to the Blessed One?”

The Buddha replied:

“If you wish to speak, then speak.”

Pancasikha said:

“At one time, the devas of the Heaven of the Thirty-Three assembled in the Dharma Hall for deliberation. The Four Heavenly Kings were seated in the four directions, each according to his own quarter. The Heavenly King Dhatarattha sat in the east, facing west, with Sakka before him.

The Heavenly King Virulhaka sat in the south, facing north, with Sakka before him. The Heavenly King Virupakkha sat in the west, facing east, with Sakka before him. The Heavenly King Vessavana sat in the north, facing south, with Sakka before him.

After the Heavenly Kings had taken their seats, I then took mine. There were also other great deities present, all of whom had formerly practiced the holy life under the Buddha. Upon dying here, they had been reborn in the Heaven of the Thirty-Three, thereby increasing five kinds of celestial blessings among the devas there: celestial longevity, celestial beauty, celestial renown, celestial music, and celestial majesty.

The devas of the Heaven of the Thirty-Three then rejoiced with delight and said:

“‘May the hosts of devas increase and the hosts of asuras diminish.’

“At that time, Sakka, Lord of the Devas, knowing that the devas were joyful, spoke this verse for the devas of the Heaven of the Thirty-Three:

The hosts of the Thirty-Three,

Rejoice together with Sakka,

Reverently paying homage to the Tathagata,

The supreme King of Dharma.

The devas enjoy blessed rewards:

Long life, beauty, renown, music, and majesty.

Having practiced the holy life under the Buddha,

They have therefore been reborn here.

There are also celestial beings

Whose radiant forms shine brilliantly.

Wise disciples of the Buddha,

Reborn here, they surpass the others still more.

The Thirty-Three and Indra,

Reflecting thus, are filled with joy.

Reverently paying homage to the Tathagata,

The supreme King of Dharma.

“After hearing this verse, the devas of the Heaven of the Thirty-Three rejoiced even more and could not contain their delight:

“‘May the hosts of devas increase and the hosts of asuras diminish.’

“Seeing the devas of the Heaven of the Thirty-Three rejoicing with gladness, Sakka, Lord of the Devas, said to them:

“‘Worthy ones, do you wish to hear the Eight Unequalled Qualities of the Tathagata?’

“The devas replied:

“‘We wish to hear them.’

“Sakka said:

“‘Listen closely and reflect well. Worthy ones, the Tathagata, the Worthy One, the Perfectly Enlightened One, is endowed with the ten epithets. I see no one in the past, future, or present who possesses the ten virtuous epithets—Tathagata, Worthy One, Perfectly Enlightened One—as the Buddha does.

“‘The Buddha’s Dharma is subtle and sublime, well expounded, and practiced by the wise. I see no one in the past, future, or present whose teaching is as subtle and sublime as the Buddha’s.

“‘Through this Dharma, the Buddha awakened by himself, attained unobstructed penetration, and abides in peace and bliss. I see no one in the past, future, or present who, through this Dharma, can awaken by himself, attain unobstructed penetration, and dwell in freedom, peace, and bliss as the Buddha does.

“‘Worthy ones! Having awakened by himself through this Dharma, the Buddha can also reveal the path leading to nirvana, drawing near to it and gradually reaching entry into quiescent cessation. It is just as the waters of the Ganges River and the Yamuna River both flow into the great ocean. The Buddha is likewise able to reveal the path leading to nirvana, drawing near to it and gradually reaching entry into quiescent cessation. I see no one in the past, future, or present who can reveal the path leading to nirvana as the Buddha does.

“‘Worthy ones! The Tathagata has accomplished a following consisting of wise people: kshatriyas, brahmins, householders, and ascetics. I see no one in the past, future, or present who has such a following as the Buddha.

“‘Worthy ones! The Tathagata has accomplished a great assembly, namely bhikkhus, bhikkhunis, upasakas, and upasikas. I see no one in the past, future, or present who has accomplished such a great assembly as the Buddha.

“‘Worthy ones! The Tathagata’s words and deeds accord with one another. He speaks precisely as he acts and acts precisely as he speaks, accomplishing the Dharma and conforming to the Dharma. I see no one in the past, future, or present whose words and deeds accord with one another and who perfectly accomplishes the Dharma as the Buddha does.

“‘Worthy ones! The Tathagata acts for the welfare of all and for the happiness of all. Out of loving compassion, he benefits devas and humankind. I see no one in the past, future, or present who acts for the welfare and happiness of all as the Buddha does.

“‘Worthy ones, these are the Eight Unequalled Qualities of the Tathagata.’

“At that time, one of the devas of the Thirty-Three said:

“‘If eight Buddhas were to arise in the world at the same time, they would greatly increase the hosts of devas and diminish the hosts of asuras.’

“Another deva said:

“‘Say nothing of eight Buddhas—even if seven Buddhas, six Buddhas, or as few as two Buddhas were to arise in the world, they would increase the hosts of devas and diminish the hosts of asuras.’

“Sakka, Lord of the Devas, then said to the devas of the Thirty-Three:

“‘I heard from the Buddha and received this teaching directly from the Buddha: it is never possible for two Buddhas to arise at the same time. But if a single Tathagata were to remain in the world for a long time, out of compassion for all, for the benefit of many, and for the happiness of devas and humankind, he too could greatly increase the hosts of devas and diminish the hosts of asuras.’”

Then Pancasikha addressed the Buddha:

“Blessed One, the reason the devas of the Heaven of the Thirty-Three assemble in the Dharma Hall is to discuss, deliberate, consult, and examine the commands to be issued. They then entrust them to the Four Heavenly Kings. After receiving them, the Four Heavenly Kings each sit in their proper place. Before long, an extraordinary great light illuminated the four directions. Seeing that light, all the devas of the Heaven of the Thirty-Three became alarmed: ‘Now that this extraordinary light has appeared, what strange event is about to occur?’ The great and majestic deities were likewise alarmed: ‘What strange event does this extraordinary light portend?’

“At that time, the Great Brahma immediately transformed himself into a youth with five topknots. He stood in midair above the assembly, his handsome countenance surpassing everyone in the gathering. His body was purplish gold, and its radiance outshone the light of the devas. The devas of the Heaven of the Thirty-Three did not rise to welcome him, pay him homage, or invite him to sit. Whichever deva’s seat the Brahma youth occupied, that deva became exceedingly joyful. It was just like a consecrated kshatriya king who, at the time of his coronation, is exceedingly joyful and elated.

“After sitting only a short while, the Great Brahma again transformed himself into the form of a youth with five topknots. He sat in midair above the assembly, like a strong man seated firmly upon a secure seat, lofty and unmoving, and spoke this verse:

The hosts of the Thirty-Three,

Rejoice together with Sakka,

Reverently paying homage to the Tathagata,

The supreme King of Dharma.

The devas enjoy blessed rewards:

Long life, beauty, renown, music, and majesty.

Having practiced the holy life under the Buddha,

They have therefore been reborn here.

There are also celestial beings

Whose radiant forms shine brilliantly.

Wise disciples of the Buddha,

Reborn here, they surpass the others still more.

The Thirty-Three and Indra,

Reflecting thus, are filled with joy.

Reverently paying homage to the Tathagata,

The supreme King of Dharma.

“Then the Devas of the Thirty-three said to the Youth: ‘We have heard Sakka, Lord of the Devas, praise the Eight Unequaled Qualities of the Tathagata, and we were all so joyful and elated that we could not contain ourselves.’ The Brahma Youth then said to the devas: ‘What are the Eight Unequaled Qualities of the Tathagata? I too wish to hear them.’ Sakka, Lord of the Devas, then told the Youth about the Eight Unequaled Qualities of the Tathagata. Hearing them once again, the Devas of the Thirty-three became immeasurably more joyful and elated, saying: ‘May the hosts of devas increase and flourish, and may the hosts of asuras diminish.’

“At that time, seeing that the devas were joyful and still more elated, the Youth said to the Devas of the Thirty-three: ‘Would you like to hear of one unequaled quality?’ The Devas of the Thirty-three replied: ‘Excellent! We wish to hear it.’ The Youth said: ‘Listen attentively, and I shall tell you.’

O Devas of the Thirty-three! In the past, when the Tathagata was still a bodhisattva, wherever he was born, he was always intelligent and endowed with wisdom from former lives.

O worthy ones, in the distant past there was a king named Lord of the Land. The king had a crown prince named Compassionate. The king’s chief minister was named Canonical Expositor, and the minister’s son was named Flame Mane. Crown Prince Compassionate had a friend, and this friend regularly associated with six other ministers of the kshatriya lineage.

Whenever Great King Lord of the Land wished to enter the inner palace for amusement, he entrusted the affairs of state to Chief Minister Canonical Expositor. Only then would he enter the palace, where he enjoyed singing and the pleasures of the five senses.

Whenever Chief Minister Canonical Expositor wished to administer an affair of state, he first asked his son about it and only afterward made his decision. Whatever judgment he rendered, he also followed his son’s counsel. Later, Chief Minister Canonical Expositor suddenly passed away.

When King Lord of the Land heard the news, he was overcome with grief and sorrow. Beating his breast, he lamented: ‘How strange! What misfortune!

The nation has lost a worthy and capable minister.’ Crown Prince Compassionate thought to himself: ‘The king is afflicted with grief because he has lost Canonical Expositor. I should go and remonstrate with the king so that he does not grieve over this bereavement. Why?

Chief Minister Canonical Expositor has a son named Flame Mane who is even more intelligent and endowed with wisdom from former lives than his father. The king may now summon him and entrust him with the administration of state affairs.’

Crown Prince Compassionate then went to the king and presented this counsel. The king accepted his words, summoned Flame Mane, and told him: ‘I now appoint you to fill your father’s office and confer upon you the ministerial seal.’ After Flame Mane received the ministerial seal, whenever the king wished to enter the inner palace, he entrusted the affairs of state to Flame Mane.

Flame Mane was already thoroughly versed in governance. He clearly understood not only everything his father had formerly been able to do, but also everything his father had been unable to do. Later, Flame Mane’s fame spread throughout the land, and everyone in the realm therefore honored him with the title Great Canonical Expositor.

Great Canonical Expositor thought: ‘King Lord of the Land is now old and feeble and will not live much longer. It should not be too difficult for the crown prince to succeed to the throne when the time comes. Perhaps I should go and tell the six kshatriya ministers: “King Lord of the Land is now old and feeble and will not live much longer. It should not be too difficult for the crown prince to succeed to the throne when the time comes. Yet you too should each be enfeoffed with a separate royal domain. When you attain your thrones, you should not forget one another.”’

Great Canonical Expositor then went to those six kshatriya ministers and said: ‘You should know that King Lord of the Land is now old and feeble and will not live much longer. It should not be too difficult to enthrone the crown prince. You should go and express this intention to the crown prince: “We have known you since childhood. When you suffer, we suffer; when you rejoice, we rejoice. The king is now old and feeble and will not live much longer, so it will not be difficult for the crown prince to succeed to the royal throne. If you ascend the throne, we ask that you grant us lands.”’

The six kshatriya ministers then went and expressed this to the crown prince. The crown prince replied: ‘If I ascend the throne and divide the land into fiefs and kingdoms, whom else would I grant them to but you?’ Before long, the king passed away. The ministers of the realm came to pay homage to the crown prince and enthroned him as successor.

After ascending the throne, the new king thought to himself: ‘I should follow the precedent of the former king in appointing a prime minister. But who is worthy of that office? Surely it must be Great Canonical Expositor.’ King Compassionate then summoned Great Canonical Expositor and told him: ‘I now appoint you to the office of prime minister and confer the seal of authority upon you.

Diligently oversee all affairs of state.’ Great Canonical Expositor obeyed the command and accepted the seal.

Whenever the king withdrew into the palace, all affairs of state were entrusted to Great Canonical Expositor. Great Canonical Expositor thought to himself: ‘I should now go to the six kshatriyas and ask whether they remember what was said before.’ He then went and said to the six kshatriya ministers: ‘Do you remember what was said before? The crown prince has now ascended the royal throne and remains secluded within the inner palace, delighting in the pleasures of the five senses. You should now go and ask the king: “Your Majesty occupies the celestial throne and delights in the pleasures of the five senses, but do you still remember what was said before?”’

Having heard these words, the six kshatriyas immediately went to the king and said: ‘Your Majesty occupies the celestial throne and delights in the pleasures of the five senses, but do you still remember what was said before—concerning the division of lands and the granting of fiefs, and who would be worthy to possess them?’ The king replied: ‘I have not forgotten! I formerly said that if the lands were divided and fiefs granted, who but you, my ministers, should receive them?’

The king then thought to himself: ‘This land of Jambudvipa is broad within and narrow without. Who is capable of dividing it into seven parts?’ He then thought: ‘Surely only Great Canonical Expositor can accomplish this task.’ The king immediately summoned Great Canonical Expositor and said: ‘Divide this land of Jambudvipa into seven parts.’ Upon receiving the command, Great Canonical Expositor divided it into seven parts.

The cities, villages, towns, districts, and states governed by the king constituted one part. Each of the six kshatriya ministers was allotted one of the other territories. The king was pleased and said: ‘My aspiration has been fulfilled.’ The six kshatriya ministers were also delighted that their aspirations had been fulfilled.

This undertaking was accomplished through Great Canonical Expositor.

The six kshatriya kings then thought to themselves: ‘Our kingdoms have only recently been established, and each of us needs an assistant minister. But who can assume this responsibility? If there were someone like Great Canonical Expositor, we would have him concurrently oversee and administer our affairs of state.’

Each of the six kshatriya kings invited Great Canonical Expositor and told him: ‘Our kingdom needs an assistant minister. Please serve us concurrently and administer our affairs of state.’ All six kingdoms conferred ministerial seals upon Great Canonical Expositor. After Great Canonical Expositor accepted the ministerial seals, the six kings withdrew into their inner palaces to enjoy sensual pleasures. Great Canonical Expositor was continually entrusted with the affairs of state and administered the business of all seven kingdoms; everything was successfully accomplished.

At the same time, there were seven eminent householders in the realm, and Great Canonical Expositor also managed their household affairs for them. He was likewise able to instruct seven brahmins in reading and reciting the scriptures.

The seven kings revered him as a divine being. The seven eminent householders revered him as a great king. The seven brahmins revered him as Brahma.

They all thought to themselves: ‘Prime Minister Great Canonical Expositor regularly meets Brahma, converses with Brahma, and walks and associates intimately with Brahma.’ Great Canonical Expositor discerned what the seven kings, householders, and brahmins were thinking: ‘They believe that I regularly meet Brahma, converse with Brahma, and walk and associate intimately with Brahma. Yet in truth, I have never seen Brahma and have never spoken with Brahma.

I cannot remain silent and falsely accept such praise. I once heard the elders say: “If someone cultivates the Four Immeasurable Minds in a secluded place during the four months of summer, Brahma will descend to meet him.” Should I now cultivate the Four Immeasurable Minds so that Brahma may descend to meet me?’

Then Great Steward went to the seven kings and said: “Your Majesties, I pray that you attend to the affairs of state. During the four months of the summer retreat, I wish to cultivate the Four Immeasurable Minds.” The seven kings said: “You yourself know the proper time.”

Great Steward then went to the seven householders and said: “Each of you should attend to your own affairs. During the four months of the summer retreat, I wish to cultivate the Four Immeasurable Minds.” The householders replied: “Yes. You yourself know the proper time.”

He also said to the seven hundred brahmins: “You should diligently recite the scriptures and instruct one another. During the four months of the summer retreat, I wish to cultivate the Four Immeasurable Minds.” The brahmins replied: “Yes. Great Master, you yourself know the proper time.”

Great Steward then built a hermitage east of the city and remained there during the four months of the summer retreat, cultivating the Four Immeasurable Minds. Yet Brahma still did not appear. Great Steward thought to himself: “I have heard the elders of former times say that if one cultivates the Four Immeasurable Minds during the four months of the summer retreat, Brahma will appear. Why, then, is everything now silent, without the slightest sign of him?”

On the full-moon day of the fifteenth, Great Steward left his secluded chamber, went to an open place, and sat down. Before long, an extraordinary light suddenly appeared. Great Steward thought to himself: “Might this extraordinary light be a sign that Brahma is appearing?”

At that very moment, Brahma transformed himself into a youth with five topknots and sat in midair above Great Steward. Upon seeing him, Great Steward spoke this verse:

What celestial apparition is this,

Here in the midst of empty space,

Shining brilliantly in all four directions,

Like a blazing heap of firewood?

The Brahma youth replied in verse:

Only the devas of the Brahma realm

Know me as the Brahma youth.

Other people say that I am

One worshiped as the god of Fire.

Great Steward replied in verse:

Now I shall put forth my question;

I receive your teaching, receive your teaching, with utmost reverence.

I shall prepare every supreme delicacy;

May the Deva know my heart.

The Brahma youth again spoke in verse:

Now that you prepare this offering,

Steward, what do you cultivate?

What do you desire, and what does your resolve seek?

I shall bestow it upon you.

He further told Steward:

“Ask whatever you wish to ask. I shall explain it to you.”

Great Steward thought to himself: “Should I ask about the present, or about the future?” Then he thought again: “What need is there to ask about the present life? I shall ask about what remains obscure and unclear.” He then addressed the Brahma youth in verse:

I beg to ask the Brahma youth

To resolve this doubt for me:

What Dharma should one learn and abide in

To be reborn in the Brahma heaven?

The Brahma youth replied:

End notions of self and other;

Dwell alone and cultivate loving-kindness;

Abandon sensual desire and be free of defilement,

And you will be reborn in the Brahma heaven.

After hearing this verse, Great Steward thought: “In his verse, the Brahma youth said that defilement should be eliminated. I do not understand this. I must ask further.” He then spoke in verse:

The Brahma verse speaks of defilement;

Please explain it clearly to me.

What opens the gate to the worldly realm,

Causing one to fall into evil destinies and not be reborn in heaven?

The Brahma youth replied in verse:

Deceit and jealousy,

Conceit and overweening pride,

Sensual craving, anger, and delusion,

Freely allowed to fill the mind—

These are the defilements of the world;

I shall explain them clearly to you.

They open the gate to the worldly realm,

Causing one to fall into evil destinies and not be reborn in heaven.

After hearing this, Great Steward thought to himself: “From the youth’s words, I now understand the meaning of ‘defilement.’ Yet it cannot be eliminated while living at home. Would it not be better for me to renounce worldly life, go forth, shave off my hair and beard, put on Dharma robes, and cultivate the Path?” At that time, the Brahma youth knew his thought and spoke this verse:

If you can act with courage and vigor,

That aspiration is truly excellent;

It is the conduct of the wise;

When you die, you will surely be reborn in the Brahma heaven.

Then the Brahma youth suddenly vanished.

Great Steward then returned and went to the seven kings, saying: “Your Majesties, I pray that you exercise your sovereign power in governing the affairs of state. I now intend to go forth, renounce worldly life, put on Dharma robes, and cultivate the Path. Why is this?

I personally heard Brahma speak of defilement, and my heart became deeply disgusted with it. While living at home, there is no way to eliminate it.” The seven kings thought to themselves: “Brahmins are usually fond of wealth and treasure. Perhaps we should open our treasuries and let him take whatever he needs so that he will not go forth.” They then summoned Great Steward and told him: “Whatever you need, we shall provide in full.

There is no need for you to go forth.” Great Steward replied: “I have already received the kings’ gracious gifts, and I also possess abundant wealth and treasure. I now ask to leave it all behind and offer it to Your Majesties. I ask only that you allow me to fulfill my aspiration to go forth.”

The seven kings again thought to themselves: “Brahmins are usually fond of beautiful women. Perhaps we should give him women from the palace to satisfy him so that he will not go forth.” They then said to Great Steward: “If you need women, we shall give them all to you. There is no need for you to go forth.” Great Steward replied: “I have already received the kings’ gracious gifts. Yet there are many women in my household, and I am now sending them all away. I wish only to leave behind affection and attachment, go forth, and practice the Path, for I personally heard the Brahma youth speak of defilement, and my heart became disgusted with it. While living at home, there is no way to eliminate it.”

Great Steward then spoke this verse to King Compassion:

O King, please listen to my words;

You are the most honored among men.

Though you offer wealth and women,

Such things are not what I delight in.

King Compassion replied in verse:

The cities of Dan-dac and Gia-lang,

The cities of A-ba and Bo-hoa,

The cities of A-ban and Dai-thien,

The cities of Uong-gia and Chiem-ba,

The cities of So-di and Tat-la,

The cities of Tay-da and Lo-lau,

And the cities of Ba-la and Gia-thi—

All were established by Steward.

Whatever pleasures of the five senses there are,

I shall share them all with you.

Remain and govern the affairs of state with us;

Do not abandon them to go forth.

Steward replied in verse:

I do not lack the pleasures of the five senses;

I simply no longer crave the worldly realm.

After hearing the Deva speak,

I no longer wish to live at home.

King Compassion replied in verse:

These words spoken by Great Steward—

From which Deva did you hear them,

That you would abandon the pleasures of the five senses?

I ask you now; please answer.

Great Steward spoke in verse:

Formerly, I dwelt in a secluded place,

Alone, reflecting by myself.

Then the Brahma king came,

Radiating brilliant light.

I heard these words from him;

I no longer crave the worldly realm.

King Compassion spoke in verse:

Please wait, Great Steward!

Let us spread the wholesome Dharma together;

Then afterward we shall go forth together.

You are my teacher.

Just as the empty sky

Is pure and filled with lapis lazuli,

So now my faith is pure,

Pervading the whole of the Buddha-Dharma.

Great Steward then spoke another verse:

Devas and human beings alike

Should all relinquish the pleasures of the five senses,

Cleanse away every impurity,

And purely cultivate the holy life.

The seven kings then said to Great Steward:

“You should postpone it for seven years so that we may enjoy the pleasures of the five senses together. Afterward, we shall all relinquish our kingdoms, entrust them to our sons and younger kinsmen, and go forth together. Would that not be better? Whatever you attain, we shall attain as well.”

Great Steward replied: “The world is impermanent, and human life passes swiftly; even from one breath to the next, it is difficult to ensure one’s survival. Would postponing it for seven years not be far too long?” The seven kings said: “If seven years is too long, then six years, five years... or even one year will do. Let us remain in the secluded palace and together enjoy incomparable pleasures of the five senses. Afterward, we shall all relinquish our kingdoms, entrust them to our sons and younger kinsmen, and go forth together. Would that not be better? Whatever you attain, we shall attain as well.”

Great Steward still replied: “The world is impermanent, and human life passes swiftly; even from one breath to the next, it is difficult to ensure one’s survival. Therefore, even one year is still too long; even seven months or one month would not be possible.” The seven kings continued: “Then let us postpone it for seven days.” Great Steward replied: “Seven days is not long; it may be postponed for that time. Your Majesties, please do not break your word. If, after seven days, the kings do not go forth, I shall go forth alone.”

Then the Great Steward again went to the seven householders and told them, “Each of you should attend to your own affairs. I wish to leave the household life and cultivate the unconditioned Way. Why is this? I personally heard Brahma speak of impurity, and my heart became deeply disgusted with it. If one remains at home, there is no way to eradicate it.”

The seven householders replied to the Great Steward, “Excellent indeed is this aspiration! Do whatever is appropriate. We too wish to leave the household life together with you. Whatever you attain, we should likewise attain.”

The Great Steward then went to the seven hundred brahmins and said:

“You should diligently recite the scriptures, widely seek the meaning of the Way, and instruct one another. I wish to leave the household life and cultivate the unconditioned Way. Why is this? I personally heard Brahma speak of impurity, and my heart became deeply disgusted with it. If one remains at home, it cannot be eradicated.”

Then the seven hundred brahmins said to the Great Steward:

“Great Teacher, do not leave the household life. Life at home is peaceful and joyful: one enjoys the five sensual pleasures, has many attendants, and the mind is free from sorrow and suffering. One who has left the household life dwells alone in desolate places; whatever one desires is unavailable, and there is nothing pleasurable to obtain.”

The Great Steward replied, “If I regarded household life as joyful and the homeless life as suffering, I certainly would not leave home. But because I regard household life as suffering and the homeless life as joyful, I shall leave the household life.”

The brahmins said, “If the Great Teacher leaves the household life, we too shall leave the household life. Whatever the Great Teacher does, we shall follow.”

The Great Steward then went and told his wives, “You may now do as you please. Whoever wishes to stay may stay; whoever wishes to return home may return. I now wish to leave the household life and seek the unconditioned Way.” He then recounted the entire matter as above and clearly explained his wish to leave the household life. The ladies replied, “While the Great Steward remains at home, he is both our husband and like a father to us. If he now leaves the household life, we ask to follow him. Whatever the Great Steward does, we too shall do.”

After seven days, the Great Steward shaved off his hair and beard, donned the three Dharma robes, and left the household life. At the same time, the seven kings, seven householders, seven hundred brahmins, and forty ladies also successively left the household life. Eventually, as many as eighty-four thousand people left the household life together under the Great Steward. The Great Steward constantly traveled through the various countries with the great assembly, teaching and transforming people widely and bringing benefit to many.

Then King Brahma said to the assembly of devas, “Do not suppose that the minister Steward of that time was someone else. He was none other than the former incarnation of the present Buddha Shakyamuni. At that time, after seven days, the Blessed One left the household life to cultivate the Way. Leading the great assembly, he traveled through the various countries, teaching and transforming people widely and benefiting many. If you have any doubts about my words, go to the Blessed One, who is now dwelling on Mount Gridhrakuta, and ask him. Whatever the Buddha teaches, strive to remember it.”

The celestial musician Panchashikha said to the Buddha:

“Blessed One! It is for this reason that I have come here today. Blessed One, was that Great Steward indeed the Blessed One himself? After seven days, did the Blessed One leave the household life to cultivate the Way, together with the seven kings and as many as eighty-four thousand people, all of whom left the household life at the same time? Did he travel with the assembly through the various countries, teaching and transforming people widely and benefiting many?”

The Buddha replied to Panchashikha:

“Was the Great Steward of that time someone else? Do not think so. He was none other than I myself. At that time, whenever the men and women throughout the country went about their affairs or encountered any danger, they would immediately invoke: ‘Namo Great Steward, prime minister to the seven kings. Namo Great Steward, prime minister to the seven kings.’ They invoked him in this way three times.

“Panchashikha! Although the Great Steward at that time possessed great awe-inspiring virtue, he was unable to expound the ultimate Way to his disciples, unable to enable them to attain the ultimate holy life, and unable to bring them to the ultimate state of peace and happiness. If the disciples practiced the Dharma taught by the Great Steward, then at the breakup of the body and the end of life, they would merely be reborn in the Brahma realm.

Those whose practice was shallower would be reborn in the Heaven of Mastery over Others’ Creations; next, in the Heaven of Delight in Creation, Tusita Heaven, Yama Heaven, Trayastrimsha Heaven, or the Heaven of the Four Great Kings; or among the kshatriyas, brahmins, or householders. Whatever they desired would be fulfilled according to their wishes.

“Panchashikha! The disciples of the Great Steward who left the household life were not foolish. Their practice bore fruit, and they received instruction, but theirs was not yet the ultimate Way.

It did not enable the disciples to realize the ultimate holy life or bring them to complete security. The highest culmination of that path was no more than the Brahma realm. But now the Dharma I teach my disciples can enable them swiftly to attain the ultimate Way, the ultimate holy life, and ultimate security, and finally to enter nirvana.

If disciples practice the Dharma I teach, they abandon the taints and become taint-free. In this very life, they personally realize liberation of mind and liberation through wisdom. Birth and death are ended, the holy life is established, what had to be done has been accomplished, and there will be no further rebirth.

Those whose practice is shallower eradicate the five lower fetters and can attain nirvana in the heavenly realm without returning to this world. Next are those who eradicate the three fetters and whose lust, anger, and delusion are attenuated; after being born in this world only once more, they will enter nirvana. Next are those who eradicate the three fetters and attain the fruit of stream-entry.

They will no longer fall into the evil realms and, after being born in this world at most seven more times, will assuredly attain nirvana.

“Panchashikha! My disciples who leave the household life are not foolish. Their practice bears fruit, and they receive instruction. They attain the ultimate Dharma of the Way, the ultimate holy life, and ultimate security, and finally enter nirvana.”

Having heard the Buddha’s teaching, Panchashikha rejoiced and respectfully put it into practice.

4. THE JANAVASABHA SUTRA

Thus have I heard:

At one time, the Buddha was traveling in Nadi and staying at the Ginjaka Residence, together with a great assembly of one thousand two hundred and fifty bhikshus.

At that time, Venerable Ananda was sitting in a quiet chamber and thought to himself, “Marvelous indeed! Rare indeed! The Tathagata has given predictions concerning many people, thereby benefiting many. First, when the minister Gaggara died, the Tathagata declared: ‘At the end of his life, this man eradicated the five lower fetters, was reborn in a heavenly realm, and will attain final nirvana there without returning to this world.’

“Second was Kalinga; third, Vigata; fourth, Galidu; fifth, Jalu; sixth, Bayalu; seventh, Badulu; eighth, Sobadhu; ninth, Talissanahu; tenth, Sudatissanahu; eleventh, Yasu; and twelfth, Yasadalu. When these ministers died, it was likewise declared that they had eradicated the five lower fetters, were immediately reborn in a heavenly realm, and would attain final nirvana there without being reborn here.

“There were also fifty others who died, concerning all of whom the Buddha likewise gave predictions: they had eradicated the three fetters, and their lust, anger, and delusion were attenuated. They had attained the fruit of once-returning and, after being reborn in this world once more, would make an end of the bounds of suffering.

“There were also five hundred others who died, concerning whom the Buddha likewise declared that they had entirely eradicated the three fetters and attained the fruit of stream-entry. They would not fall into an evil destiny, would be reborn at most seven more times, and would assuredly make an end of the bounds of suffering.

“Whenever a disciple of the Buddha died here or there, the Buddha would give a prediction concerning that person, saying that this one had been reborn in this place and that one had been reborn in another place.

“In the countries of Anga, Magadha, Kashi, Kosala, Vajji, Malla, Chedi, Vatsa, Kuru, Panchala, Assaka, Avanti, Matsya, Surasena, Gandhara, and Kamboja—whenever anyone died in these sixteen countries, the Buddha gave a prediction concerning them.”

“The people of Magadha are all of the royal lineage and are beloved by the king. Yet when some of them died, the Buddha did not give a prediction concerning them.”

Then Ananda left his quiet chamber, went to the Blessed One, bowed his head at the Blessed One’s feet, sat to one side, and said to the Buddha:

“Just now, while in my quiet chamber, I thought to myself: How marvelous! How rare! The Buddha has given predictions concerning many people, bringing benefit to many. When people in the sixteen great states died, the Buddha gave predictions concerning them all. Only the people of Magadha, who are beloved by the king—when some of them died, they alone received no prediction. I beseech the Blessed One to give a prediction concerning them! I beseech the Blessed One to give a prediction concerning them, for the benefit of all and for the peace and happiness of devas and human beings.

“Moreover, the Buddha attained the Way in Magadha. Yet the people of that state alone received no prediction when they died. I beseech the Blessed One to give a prediction concerning them! I beseech the Blessed One to give a prediction concerning them!”

“Furthermore, King Bimbisara, king of Magadha, was a lay devotee with steadfast faith in the Buddha. He held ceremonies and made offerings on many occasions, and afterward he died. Because of that king, many people came to have faith and understanding and made offerings to the Three Jewels. Yet now the Tathagata has given no prediction concerning him. I beseech the Blessed One to give a prediction concerning him, for the benefit of sentient beings, so that devas and human beings may all dwell in peace and happiness.”

Then, after Ananda had entreated the Blessed One on behalf of the people of Magadha, he rose from his seat, bowed to the Buddha, and withdrew.

At that time, the Blessed One donned his robe, took up his bowl, and entered the city of Nadika. After seeking alms, he went to the great forest, sat beneath a tree, and contemplated where the people of Magadha had been reborn after death.

At that time, not far from the Buddha, a spirit announced his own name and said to the Blessed One:

“I am Janavasabha. I am Janavasabha.”

The Buddha said:

“For what reason do you call yourself Janavasabha? On account of what Dharma do you declare in such wondrous words that you have seen the path?”

Janavasabha said:

“It was nowhere else that I formerly lived as a king among human beings. As a lay devotee within the Tathagata’s Dharma, I single-mindedly recollected the Buddha; and when I died, I was consequently reborn as a prince, a son of the deva-king Vaisravana. Since then, I have constantly illuminated the Dharmas and attained stream-entry. I shall no longer fall into an evil realm, and throughout seven rebirths I have always borne the name Janavasabha.”

After resting as appropriate in the great forest, the Blessed One went to the residence known as Ginjaka at Nadika, sat upon the prepared seat, and said to a bhiksu, “Go on my behalf and summon Ananda here!” The bhiksu replied, “Reverently, I shall obey.” Following the Buddha’s instruction, he went to summon Ananda. Shortly afterward, Ananda came to the Blessed One, bowed his head at the Blessed One’s feet, sat to one side, and said to the Buddha:

“As I now behold the Tathagata, his countenance surpasses its usual radiance, and his faculties are serene and composed. In what contemplation is the Blessed One now abiding, that his countenance should be thus?”

The Buddha told Ananda:

“Just now, you came to me and entreated me to give a prediction concerning the people of Magadha, and afterward you withdrew. A short while later, I donned my robe, took up my bowl, and entered the city of Nadika to seek alms. After seeking alms, I went to that great forest, sat beneath a tree, and contemplated where the people of Magadha had been reborn. At that time, not far from me, a spirit announced his own name and said to me, ‘I am Janavasabha.’ Ananda, have you ever heard the name Janavasabha before?”

Ananda said to the Buddha:

“I have never heard it before. Now, upon hearing that name, I feel afraid, and the hairs on my body stand on end. Blessed One, that spirit must possess great majestic virtue to bear the name Janavasabha.”

The Buddha said:

“I first asked him, ‘On account of what Dharma do you declare in such wondrous words that you have seen the path?’ Janavasabha said, ‘It was not in another place, nor through another Dharma. Formerly, I was a king among human beings and a disciple of the Blessed One. With sincere and wholehearted faith, I was a lay devotee who single-mindedly recollected the Buddha.

Afterward, when I died, I became a son of the deva-king Vaisravana. I attained stream-entry and shall no longer fall into evil destinies. After at most seven rebirths, I shall put an end to the furthest boundary of suffering.

Throughout those seven rebirths, I have always borne the name Janavasabha. On one occasion, the Blessed One was in the great forest, seated beneath a tree. At that time, I was riding in a jeweled chariot with a thousand spokes.

On account of a minor matter, I wished to visit the deva-king Virudhaka. From afar, I saw the Blessed One seated beneath a tree, his countenance upright and handsome and his faculties serene and composed, like a deep pool that is perfectly clear, tranquil, and luminous. Having seen him, I thought to myself: I should approach and ask the Blessed One where those people of Magadha who have died will be reborn.’

“Furthermore, on one occasion, the deva-king Vaisravana himself spoke these verses amid the great assembly:

We ourselves do not recall

The events that passed in former times.

Now, fortunately meeting the Blessed One,

Our lifespan has been increased.

“Furthermore, on one occasion, the devas of the Heaven of the Thirty-Three assembled in one place on account of a minor matter. At that time, each of the Four Heavenly Kings sat properly upon his own seat. Dhrtarastra sat in the east, facing west, with Sakra before him. The deva-king Virudhaka sat in the south, facing north, with Sakra before him. The deva-king Virupaksa sat in the west, facing east, with Sakra before him. The deva-king Vaisravana sat in the north, facing south, with Sakra before him.

“After the Four Heavenly Kings had taken their seats, I then sat down. There were also other great celestial spirits who had formerly followed the Buddha and cultivated the pure life. After dying here, they were reborn in the Heaven of the Thirty-Three, increasing the host of devas and enjoying the five celestial blessings:

“1. Celestial longevity.

“2. Celestial beauty.

“3. Celestial renown.

“4. Celestial happiness.

“5. Celestial majestic virtue.

“At that time, the devas of the Heaven of the Thirty-Three rejoiced and exulted, saying, ‘The host of devas increases, while the host of asuras diminishes.’

“Then Sakra, Lord of the Devas, knowing that the devas of the Heaven of the Thirty-Three were joyful at heart, spoke these verses:

The host of devas of the Thirty-Three,

Together with Sakra, rejoice.

Reverently they bow to the Tathagata,

The supreme King of the Dharma.

The devas receive their blessed rewards:

Longevity, beauty, renown, happiness, and might.

They followed the Buddha and cultivated the pure life;

Therefore, they were reborn in this place.

There are also celestial beings

Whose radiant hues shine brilliantly.

Disciples of the Buddha, endowed with wisdom,

Reborn here, they are more eminent still.

The Thirty-Three and Indra

Rejoice as they reflect in this way.

Reverently they bow to the Tathagata,

The supreme King of the Dharma.

“The spirit Janavasabha further said: The reason the devas of the Thirty-three assembled in that Dharma Hall was to deliberate together, reflect, examine, and confer. After their decree had been issued, it was then entrusted to the Four Heavenly Kings. Having received the decree, each of the Four Heavenly Kings took his own seat.

They had not been seated for long when an extraordinarily great radiance shone throughout the four quarters. When the devas of the Thirty-three saw this extraordinary radiance, they were all greatly astonished: ‘Might this extraordinary radiance portend some wondrous event?’ The other great deities possessed of majestic virtue were likewise astonished: ‘Might this extraordinary radiance portend some wondrous event?’ Then the Great Brahma King transformed himself into a youth with five topknots, standing in the sky above the assembly of devas.

His countenance was upright and handsome, surpassing everyone; his body was golden-purple in color, outshining the radiance of the devas. At that time, the devas of the Thirty-three neither rose to welcome him, paid him reverence, nor invited him to sit. Whenever the Brahma youth took the seat of a particular deva, that deva rejoiced.

It was as when a consecrated kshatriya king undergoes the coronation ceremony and is filled with joy and elation. The youth had not been seated for long when he transformed himself once more into the form of a youth with five topknots, seated in the sky above the great assembly. Like a strong man seated firmly upon a secure seat, he towered aloft, unmoving, and spoke this verse:

The Supreme One, the Tamer,

Teaches the world to be born in a realm of light;

Radiantly, he expounds the luminous Dharma,

And realizes the peerless holy life,

Causing sentient beings to become purified

And be born in the Pure and Sublime Heaven.

“After speaking this verse, the Brahma youth addressed the devas of the Thirty-three: ‘A voice possessing five qualities of purity is called the voice of Brahma. What are the five? First, its sound is upright and true.

Second, its sound is harmonious and gentle. Third, its sound is clear and lucid. Fourth, its sound is full and deep.

Fifth, it can be heard far and wide. Only a voice possessing these five qualities is called the voice of Brahma. I shall now speak further; listen attentively.

Among the Tathagata’s lay disciples of Magadha who have passed away, some attained the state of a non-returner, some attained the state of a once-returner, and some attained the state of a stream-enterer. Some were born in the Heaven of Mastery over Others’ Creations, some in the Heaven of Delight in Creation, the Tusita Heaven, the Yama Heaven, the Heaven of the Thirty-three, or the realm of the Four Heavenly Kings. Some were born into great families of kshatriyas, brahmins, or householders, where the five sensual pleasures arose naturally.’

“Then the Brahma youth recited this verse:

Among the lay followers of Magadha,

Those who have passed away—

Eighty-four thousand people—

I have heard that all attained the Path:

They accomplished stream-entry

And will no longer fall into evil destinies;

All proceed upon the straight and even path.

Having attained the Path, they can bring deliverance

To these multitudes of living beings.

Supported and sustained by merit,

Through wisdom they relinquish affection and attachment;

With conscience and moral dread, they abandon deceit.

Before that great assembly of devas,

The Brahma youth declared

That they had attained stream-entry,

And all the devas rejoiced.

“After hearing this verse, the Heavenly King Vaishravana rejoiced and said: ‘The Blessed One has appeared in the world and teaches the true Dharma. How wonderful! How rare! Never before has there been such a thing. I had not previously known that the Tathagata had appeared in the world and taught such a Dharma. In a future age, another Buddha will also teach such a Dharma, capable of causing the devas of the Thirty-three to give rise to joy.’

“Then the Brahma youth said to the Heavenly King Vaishravana: ‘Why did you say, “The Tathagata has appeared in the world and teaches such a Dharma. How wonderful! How rare! Never before has there been such a thing”? Through skillful means, the Tathagata teaches what is wholesome and unwholesome and expounds the Dharma fully, yet there is nothing to be attained. He teaches the Dharma of emptiness and quiescence, yet there is attainment. That Dharma is subtle and wondrous, like clarified ghee.’

“Then the Brahma youth addressed the devas of the Thirty-three, saying: ‘Listen attentively and consider carefully; I shall explain this to you. The Tathagata, the Perfectly Awakened One, skillfully distinguishes and teaches the Four Foundations of Mindfulness. What are the four?

1. One contemplates the body internally as body, diligently and without indolence, maintaining focused mindfulness without forgetfulness, and removing craving and sorrow concerning the world.

2. One contemplates the body externally as body, diligently and without indolence, maintaining focused mindfulness without forgetfulness, and removing craving and sorrow concerning the world.

3. One contemplates the body both internally and externally, diligently and without indolence, maintaining focused mindfulness without forgetfulness, and removing craving and sorrow concerning the world.

4. The contemplation of feelings, mind, and dharmas is likewise: one is diligent and without indolence, maintains focused mindfulness without forgetfulness, and removes craving and sorrow concerning the world.

After contemplating the body internally, knowledge concerning other bodies arises. After contemplating feelings internally, knowledge concerning other feelings arises. After contemplating the mind internally, knowledge concerning other minds arises. After contemplating dharmas internally, knowledge concerning other dharmas arises. Thus does the Tathagata skillfully distinguish and teach the Four Foundations of Mindfulness.

“‘Furthermore, devas, listen attentively, and I shall explain more. The Tathagata skillfully distinguishes and teaches the Seven Requisites of Concentration. What are the seven? Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, and Right Mindfulness. Thus does the Tathagata skillfully distinguish and teach the Seven Requisites of Concentration.

“‘Furthermore, devas, the Tathagata skillfully distinguishes and teaches the Four Bases of Spiritual Power. What are the four?

“‘1. One accomplishes and cultivates the basis of spiritual power consisting of concentration founded on desire and volitional striving.

“‘2. One accomplishes and cultivates the basis of spiritual power consisting of concentration founded on energy and volitional striving.

“‘3. One accomplishes and cultivates the basis of spiritual power consisting of concentration founded on mind and volitional striving.

“‘4. One accomplishes and cultivates the basis of spiritual power consisting of concentration founded on investigation and volitional striving.

“‘Thus does the Tathagata skillfully distinguish and teach the Four Bases of Spiritual Power.’

“He further told the devas: ‘In the past, all those ascetics and brahmins who manifested immeasurable spiritual powers by innumerable means did so on the basis of these Four Bases of Spiritual Power. If, in the future, ascetics and brahmins manifest immeasurable spiritual powers by innumerable means, these too will arise from these Four Bases of Spiritual Power. At present, all ascetics and brahmins who manifest immeasurable spiritual powers by innumerable means also do so on the basis of these Four Bases of Spiritual Power.’

“Then the Brahma youth transformed himself into thirty-three bodies, each seated together with one of the thirty-three deities, and said: ‘Do you now see the power of my spiritual transformations?’ They replied: ‘Yes, we see it.’ The Brahma youth said: ‘It is also because I have cultivated the Four Bases of Spiritual Power that I can produce innumerable transformations such as these.’ Then each of the thirty-three devas separately thought: ‘The Brahma youth is seated with me alone and is speaking these words to me.’ Yet when one transformation of the Brahma youth spoke, all the other transformations also spoke; when one transformation was silent, all the other transformations were likewise silent.

“At that time, the Brahma youth withdrew his spiritual powers, sat upon Shakra’s seat, and addressed the devas of the Thirty-three: ‘I shall now speak. Listen attentively. Through his own power, the Tathagata, the Perfectly Awakened One, opened three paths and personally proceeded by them to perfect awakening. What are the three?

“‘Some sentient beings associate closely with sensual desire and habitually perform unwholesome deeds. Later, such a person encounters a good spiritual friend, hears the Dharma taught, accomplishes the Dharma, and practices in accordance with the Dharma. He then becomes free from sensual desire and abandons unwholesome conduct, attaining a joyful, serene, and blissful state of mind.

From within that happiness, great joy arises. It is like a person who gives up coarse food and eats a meal of a hundred flavors; after eating his fill, he still desires more. The practitioner is likewise.

Having departed from unwholesome dharmas, he attains joyful happiness, and from within that happiness, great joy arises. This is the first path that the Tathagata, through his own power, opened and by which he attained perfect awakening.’

“Again, there are sentient beings who are for the most part prone to anger and do not abandon evil karma of body, speech, and mind. Later, such a person encounters a good spiritual friend, hears the Dharma taught, accomplishes the Dharma and practices in accordance with the Dharma, and distances himself from evil conduct of body, speech, and mind. Joy arises in his heart, and he becomes serene and blissful.

Within that bliss, great joy arises further. It is like a person who gives up coarse food and eats food of a hundred flavors; after becoming fully satisfied, he still seeks something even more delicious. The practitioner is likewise.

Having departed from unwholesome dharmas, he attains joyful bliss; and within that bliss, great joy arises further. This is the second path opened by the Tathagata.

“Again, there are sentient beings who are foolish, benighted, and devoid of wisdom. They do not know good and evil and are unable to know, in accordance with reality, suffering, its arising, its cessation, and the path. Later, such a person encounters a good spiritual friend, hears the Dharma taught, accomplishes the Dharma and practices in accordance with the Dharma, clearly knows the wholesome and the unwholesome, and is able to know, in accordance with reality, suffering, its arising, its cessation, and the path.

He abandons unwholesome conduct; joy arises in his heart, and he becomes serene and blissful. Within that bliss, great joy arises further. It is like a person who gives up coarse food and eats food of a hundred flavors; after becoming fully satisfied, he still seeks something even more delicious.

The practitioner is likewise. Having departed from unwholesome dharmas, he attains joyful bliss; and within that bliss, great joy arises further. This is the third path opened by the Tathagata.”

“After the Brahma youth had expounded this Right Dharma to the devas of the Thirty-three, the Heavenly King Tỳ-sa-môn in turn taught that Right Dharma to his retinue. The spirit Xà-ni-sa then related that Right Dharma in the presence of the Buddha. The Blessed One, in turn, taught that Right Dharma to Ānanda. Ānanda then taught that Right Dharma to the bhikkhus, bhikkhunīs, upāsakas, and upāsikās.”

At that time, after hearing what the Buddha had taught, Ānanda rejoiced and respectfully put it into practice.