長阿含經

12. THE DISCOURSE ON THE THREE GROUPS

Thus have I heard.

At one time, the Buddha was staying in the country of Sravasti, in the Jeta Grove, Anathapindika’s Park, together with a community of one thousand two hundred and fifty great bhiksus.

At that time, the Blessed One said to the bhiksus:

“Bhiksus, I shall expound to you the subtle and wondrous Dharma, meaningful and well expressed, pure and complete in the holy life. It is the Dharma of the three groups. Listen attentively and reflect well upon it. I shall now speak.”

The bhiksus respectfully accepted the Buddha’s instruction and listened attentively.

The Buddha said:

“Bhiksus, the Dharma of the three groups is this: one Dharma leads to an evil destination; one Dharma leads to a good destination; and one Dharma leads to nirvana.

“What is the one Dharma that leads to an evil destination? It is being devoid of loving-kindness and harboring a harmful mind. This is the one Dharma that leads to an evil destination.

“What is the one Dharma that leads to a good destination? It is not harming sentient beings with a malicious mind. This is the one Dharma that leads to a good destination.

“What is the one Dharma that leads to nirvana? It is constantly and diligently cultivating the foundation of mindfulness of the body. This is the one Dharma that leads to nirvana.

“Again, there are two Dharmas that lead toward an evil destination, two Dharmas that lead toward a good destination, and two Dharmas that lead toward nirvana.

“What are the two Dharmas that lead to an evil destination? The destruction of moral discipline and the corruption of right view.

“What are the two Dharmas that lead to a good destination? Being fully endowed with moral discipline and fully endowed with right view.

“What are the two Dharmas that lead to nirvana? Tranquillity and insight.

“Again, there are three Dharmas that lead toward an evil destination, three Dharmas that lead toward a good destination, and three Dharmas that lead toward nirvana.

“What are the three Dharmas that lead toward an evil destination? The three unwholesome roots: the unwholesome root of greed, the unwholesome root of hatred, and the unwholesome root of delusion.

“What are the three Dharmas that lead to a good destination? The three wholesome roots: the wholesome root of non-greed, the wholesome root of non-hatred, and the wholesome root of non-delusion.

“What are the three Dharmas that lead to nirvana? The three samadhis: the samadhi of emptiness, the samadhi of signlessness, and the samadhi of wishlessness.

“Again, there are four Dharmas that lead to an evil destination, four Dharmas that lead to a good destination, and four Dharmas that lead toward nirvana.

“What are the four Dharmas that lead toward an evil destination? Speech motivated by partiality, speech motivated by hatred, speech motivated by fear, and speech motivated by delusion.

“What are the four Dharmas that lead to a good destination? Speech not motivated by partiality, speech not motivated by hatred, speech not motivated by fear, and speech not motivated by delusion.

“What are the four Dharmas that lead to nirvana? The four foundations of mindfulness: the foundation of mindfulness of the body, the foundation of mindfulness of feelings, the foundation of mindfulness of mind, and the foundation of mindfulness of Dharmas.

“Again, there are five Dharmas that lead to an evil destination, five Dharmas that lead to a good destination, and five Dharmas that lead to nirvana.

“What are the five Dharmas that lead to an evil destination? Violating the five precepts: killing, stealing, sexual misconduct, false speech, and drinking intoxicants.

“What are the five Dharmas that lead to a good destination? Receiving and observing the five precepts: not killing, not stealing, not engaging in sexual misconduct, not speaking falsely, and not drinking intoxicants.

“What are the five Dharmas that lead to nirvana? The five faculties: the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.

“Again, there are six Dharmas that lead to an evil destination, six Dharmas that lead to a good destination, and six Dharmas that lead toward nirvana.

“What are the six Dharmas that lead to an evil destination? The six forms of disrespect: disrespect for the Buddha, disrespect for the Dharma, disrespect for the Sangha, disrespect for moral discipline, disrespect for concentration, and disrespect for one’s parents.

“What are the six Dharmas that lead to a good destination? Reverence for the Buddha, reverence for the Dharma, reverence for the Sangha, reverence for moral discipline, reverence for concentration, and reverence for one’s parents.

“What are the six Dharmas that lead to nirvana? The six recollections: recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of generosity, recollection of moral discipline, and recollection of the devas.

“Again, there are seven Dharmas that lead to an evil destination, seven Dharmas that lead to a good destination, and seven Dharmas that lead to nirvana.

“What are the seven Dharmas that lead to an evil destination? Killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, and frivolous speech.

“What are the seven Dharmas that lead to a good destination? Not killing, not stealing, not engaging in sexual misconduct, not speaking falsely, not engaging in divisive speech, not engaging in harsh speech, and not engaging in frivolous speech.

“What are the seven Dharmas that lead to nirvana? The seven factors of awakening: the awakening factor of mindfulness, the awakening factor of investigation of Dharmas, the awakening factor of diligence, the awakening factor of tranquillity, the awakening factor of concentration, the awakening factor of joy, and the awakening factor of equanimity.

“Again, there are eight Dharmas that lead to an evil destination, eight Dharmas that lead to a good destination, and eight Dharmas that lead to nirvana.

“What are the eight Dharmas that lead to an evil destination? The eight wrong practices: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration.

“What are the eight Dharmas that lead to a good destination? Mundane right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

“What are the eight Dharmas that lead to nirvana? The Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

“Again, there are nine Dharmas that lead to an evil destination, nine Dharmas that lead to a good destination, and nine Dharmas that lead to nirvana.

“What are the nine Dharmas that lead to an evil destination? The nine causes of distress: Someone has harmed me; he harmed me in the past, harms me in the present, and will harm me in the future. Someone has harmed one whom I love; he harmed that person in the past, harms that person in the present, and will harm that person in the future. Someone has shown affection and respect toward one whom I hate; he did so in the past, does so in the present, and will do so in the future.

“What are the nine Dharmas that lead to a good destination? Someone has harmed me, but what benefit is there in my becoming distressed? Thus, I did not become distressed in the past, do not become distressed in the present, and will not become distressed in the future. Someone has harmed one whom I love, but what benefit is there in my becoming distressed? Thus, I did not become distressed in the past, do not become distressed in the present, and will not become distressed in the future. Someone has shown affection and respect toward one whom I hate, but what benefit is there in my becoming distressed? Thus, I did not become distressed in the past, do not become distressed in the present, and will not become distressed in the future.

“What are the nine Dharmas that lead to nirvana? The nine wholesome Dharmas: gladness, affection, delight, bliss, concentration, true knowledge, relinquishment, freedom from desire, and liberation.

“Again, there are ten Dharmas that lead to an evil destination, ten Dharmas that lead to a good destination, and ten Dharmas that lead to nirvana.

“What are the ten Dharmas that lead to an evil destination? The ten unwholesome actions: bodily actions of killing, stealing, and sexual misconduct; verbal actions of false speech, divisive speech, harsh speech, and frivolous speech; and mental actions of covetousness, ill will, and wrong view.

“What are the ten Dharmas that lead to a good destination? The ten wholesome actions: bodily actions of not killing, not stealing, and not engaging in sexual misconduct; verbal actions of not speaking falsely, not engaging in divisive speech, not engaging in harsh speech, and not engaging in frivolous speech; and mental actions of non-covetousness, absence of ill will, and freedom from wrong view.

“What are the ten Dharmas that lead to nirvana? The ten direct paths: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation, and right knowledge.

“Bhiksus, these ten Dharmas lead to nirvana. This is the subtle and wondrous true Dharma comprising the three groups. I, the Tathagata, have fully done what needed to be done for my disciples. Out of concern for you, I have shown you the path. You must also attend to your own welfare. Dwell in secluded places or beneath trees and contemplate; do not be negligent. If you do not strive now, later regret will be of no benefit.”

After hearing the Buddha’s teaching, the bhiksus rejoiced and respectfully practiced it.

13. THE GREAT DISCOURSE ON CAUSES AND SKILLFUL MEANS

Thus have I heard:

At one time, the Buddha was staying in the country of Kuru, at the dwelling of Kammassadhamma, together with a community of one thousand two hundred and fifty great bhiksus.

At that time, Ananda was in a secluded place reflecting: “Wonderful indeed! Extraordinary indeed! The illumination of the twelve links of dependent origination taught by the Blessed One is truly profound and difficult to understand! Yet, as I contemplate it, it appears to be right before my eyes. Why, then, should it be called profound?”

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

“Just now, while in the quiet chamber, I thought to myself: How marvelous! How rare! The illumination of the twelve links of dependent origination taught by the Blessed One is indeed profound and difficult to understand! Yet when I contemplate it, it seems as clear as though it were before my eyes. Why, then, is it called profound?”

At that time, the Buddha said to Ananda:

“Enough, enough, Ananda! Do not speak thus. The illumination of the twelve links of dependent origination is exceedingly profound and difficult to understand. These twelve links are difficult to see and difficult to know. Among devas, Maras, Brahmas, ascetics, and brahmins, those who have not perceived dependent origination, if they wish to ponder, contemplate, and discern its meaning and principles, become confused and bewildered and are unable to perceive it.

“Ananda, I shall now tell you: Aging and death have a condition. If someone asks, ‘What is the condition for aging and death?’ you should answer: ‘Birth is the condition for aging and death.’ If asked again, ‘What is the condition for birth?’ answer: ‘Existence is the condition for birth.’ If asked again, ‘What is the condition for existence?’ answer: ‘Clinging is the condition for existence.’ If asked again, ‘What is the condition for clinging?’ answer: ‘Craving is the condition for clinging.’ If asked again, ‘What is the condition for craving?’ answer: ‘Feeling is the condition for craving.’ If asked again, ‘What is the condition for feeling?’ answer: ‘Contact is the condition for feeling.’ If asked again,

‘What is the condition for contact?’ answer: ‘The six sense bases are the condition for contact.’ If asked again, ‘What is the condition for the six sense bases?’ answer: ‘Name-and-form is the condition for the six sense bases.’ If asked again, ‘What is the condition for name-and-form?’ answer: ‘Consciousness is the condition for name-and-form.’ If asked again, ‘What is the condition for consciousness?’ answer: ‘Volitional formations are the condition for consciousness.’ If asked again, ‘What is the condition for volitional formations?’ answer: ‘Ignorance is the condition for volitional formations.’

“Ananda, thus, conditioned by ignorance, there are volitional formations; conditioned by volitional formations, there is consciousness; conditioned by consciousness, there is name-and-form; conditioned by name-and-form, there are the six sense bases; conditioned by the six sense bases, there is contact; conditioned by contact, there is feeling; conditioned by feeling, there is craving; conditioned by craving, there is clinging; conditioned by clinging, there is existence; conditioned by existence, there is birth; and conditioned by birth, there are aging and death, sorrow, grief, suffering, and anguish. Thus arises this entire mass of great affliction. This is the conditioned arising of the great aggregate of suffering.

“Ananda, conditioned by birth, there are aging and death: what does this mean? If no beings whatsoever were born, would there be aging and death?”

Ananda replied, “No.”

“Therefore, Ananda, for this reason I know that aging and death arise from birth, and that conditioned by birth, there are aging and death. This is the meaning of what I have said.

“Furthermore, Ananda, what does it mean that conditioned by existence, there is birth? If no beings whatsoever had existence in the desire realm, existence in the form realm, or existence in the formless realm, would there be birth?”

He replied, “No.”

“Ananda, for this reason I know that birth arises from existence, and that conditioned by existence, there is birth. This is the meaning of what I have said.

“Furthermore, Ananda, what does it mean that conditioned by clinging, there is existence? If no beings whatsoever had clinging to sensual desire, clinging to views, clinging to precepts and observances, or clinging to a self, would there be existence?”

He replied, “No.”

“Ananda, for this reason I know that existence arises from clinging, and that conditioned by clinging, there is existence. This is the meaning of what I have said.

“Furthermore, Ananda, what does it mean that conditioned by craving, there is clinging? If no beings whatsoever had craving for sensual desire, craving for existence, or craving for nonexistence, would there be clinging?”

He replied, “No.”

“Ananda, for this reason I know that clinging arises from craving, and that conditioned by craving, there is clinging. This is the meaning of what I have said.

“Furthermore, Ananda, what does it mean that conditioned by feeling, there is craving? If no beings whatsoever experienced pleasant feeling, painful feeling, or neither-pleasant-nor-painful feeling, would there be craving?”

He replied, “No.”

“Ananda, for this reason I know that craving arises from feeling, and that conditioned by feeling, there is craving. This is the meaning of what I have said.

“Ananda, you should know that because of craving there is seeking; because of seeking there is gain; because of gain there is enjoyment; because of enjoyment there is desire; because of desire there is attachment; because of attachment there is jealousy; because of jealousy there is possessiveness; and because of possessiveness there is guarding. Ananda, because of guarding, there arise knives and clubs, disputes, and countless evil deeds. This is the meaning of what I have said. Ananda, what does this mean? If no beings whatsoever engaged in guarding, would there be knives and clubs, disputes, and the commission of countless evil deeds?”

He replied, “No.”

“Ananda, for this reason I know that knives and clubs and disputes arise from the mind of guarding and come into being because of the mind of guarding. This is the meaning of what I have said. Furthermore, Ananda, what does it mean that because of possessiveness, there is guarding? If beings had no possessive mind, would there be guarding?”

He replied, “No.”

“Ananda, for this reason I know that guarding arises from possessiveness, and that because of possessiveness, there is guarding. This is the meaning of what I have said. Furthermore, Ananda, what does it mean that because of jealousy, there is possessiveness? If beings had no jealous mind, would there be possessiveness?”

He replied, “No.”

“Ananda, for this reason I know that possessiveness arises from jealousy, and that because of jealousy, there is possessiveness. This is the meaning of what I have said. Furthermore, Ananda, what does it mean that because of attachment, there is jealousy? If beings had no attachment, would there be jealousy?”

He replied, “No.”

“Ananda, for this reason I know that jealousy arises from attachment, and that because of attachment, there is jealousy. This is the meaning of what I have said. Furthermore, Ananda, what does it mean that because of desire, there is attachment? If beings had no desire, would there be attachment?”

He replied, “No.”

“Ananda, for this reason I know that attachment arises from desire, and that because of desire, there is attachment. This is the meaning of what I have said. Furthermore, Ananda, what does it mean that because of enjoyment, there is desire? If beings had no enjoyment, would there be desire?”

He replied, “No.”

“Ananda, for this reason I know that desire arises from enjoyment, and that because of enjoyment, there is desire. This is the meaning of what I have said. Furthermore, Ananda, what does it mean that because of gain, there is enjoyment? If beings obtained no gain, would there be enjoyment?”

He replied, “No.”

“Ananda, for this reason I know that enjoyment arises from gain, and that because of gain, there is enjoyment. This is the meaning of what I have said. Furthermore, Ananda, what does it mean that because of seeking, there is gain? If beings did not seek, would there be gain?”

He replied, “No.”

“Ananda, for this reason I know that gain arises from seeking, and that because of seeking, there is gain. This is the meaning of what I have said. Furthermore, Ananda, what does it mean that because of craving, there is seeking? If beings had no craving, would there be seeking?”

He replied, “No.”

“Ananda, for this reason I know that seeking arises from craving, and that because of craving, there is seeking. This is the meaning of what I have said.”

He further said to Ananda:

“Because of craving, there is seeking, and so forth until there is guarding. The same is true of feeling: because of feeling, there is seeking, and so forth until there is guarding.”

The Buddha again said to Ananda:

“What does it mean that conditioned by contact, there is feeling? If there were no eye, no forms, and no eye-consciousness, would there be contact?”

He replied, “No.”

“If there were no ear, no sounds, and no ear-consciousness; no nose, no odors, and no nose-consciousness; no tongue, no tastes, and no tongue-consciousness; no body, no tangible objects, and no body-consciousness; no mind, no dharmas, and no mind-consciousness, would there be contact?”

He replied, “No.”

“Ananda, if beings had no contact, would there be feeling?”

He replied, “No.”

“Ananda, for this reason I know that feeling arises from contact, and that conditioned by contact, there is feeling. This is the meaning of what I have said.”

“Ānanda! What does it mean that contact arises dependent on name-and-form? Suppose beings had no name-and-form; would there then be mental contact?”

He replied, “No.”

“If beings had no physical form or appearance, would there then be bodily contact?”

He replied, “No.”

“If there were no name-and-form, would there then be contact?”

He replied, “No.”

“Ānanda, for this reason I know that contact arises from name-and-form; dependent on name-and-form, contact arises. This is the meaning of what I have said.

“Ānanda, what does it mean that name-and-form arises dependent on consciousness? If consciousness did not enter the mother’s womb, would there be name-and-form?”

He replied, “No.”

“If consciousness entered the mother’s womb but no birth followed, would there be name-and-form?”

He replied, “No.”

“If consciousness left the mother’s womb but the infant perished, could name-and-form continue to grow?”

He replied, “No.”

“Ānanda, if there were no consciousness, would there then be name-and-form?”

He replied, “No.”

“Ānanda, for this reason I know that name-and-form arises from consciousness; dependent on consciousness, name-and-form arises. This is the meaning of what I have said.

“Ānanda, what does it mean that consciousness arises dependent on name-and-form? If consciousness did not abide in name-and-form, consciousness would have no abiding place. If consciousness had no abiding place, would there be birth, aging, illness, death, sorrow, lamentation, suffering, and distress?”

He replied, “No.”

“Ānanda, if there were no name-and-form, would there be consciousness?”

He replied, “No.”

“Ānanda, for this reason I know that consciousness arises from name-and-form; dependent on name-and-form, consciousness arises. This is the meaning of what I have said. Therefore, name-and-form is conditioned by consciousness; consciousness is conditioned by name-and-form; name-and-form conditions the six sense bases; the six sense bases condition contact; contact conditions feeling; feeling conditions craving; craving conditions clinging; clinging conditions becoming; becoming conditions birth; and birth conditions aging and death, sorrow, lamentation, suffering, and distress. Thus this entire great mass of suffering arises.

“Ānanda, within these bounds there is language; within these bounds there is designation; within these bounds there is measurement; within these bounds there is exposition; within these bounds there is contemplative knowledge; within these bounds there are beings.

“Ānanda, any bhikshu who, within this Dharma, rightly contemplates things as they truly are and whose mind is liberated and free from the outflows is called one liberated through wisdom. Regarding a bhikshu liberated in this way, it is known whether the Tathagata comes to an end, whether the Tathagata does not come to an end, whether the Tathagata both comes to an end and does not come to an end, and whether the Tathagata neither comes to an end nor does not come to an end.

Why is this? Ānanda, within these bounds there is language; within these bounds there is designation; within these bounds there is measurement; within these bounds there is exposition; within these bounds there is contemplative knowledge; within these bounds there are beings. Having understood these matters completely, a bhikshu whose mind is liberated and free from the outflows neither knows nor sees such a view.

“Ānanda, as for those who cling to a self, to what extent is it called a view of self? Name-and-form and feeling are each grasped as self.

“Some say, ‘Feeling is not the self; the self is feeling.’ Some say, ‘Feeling is not the self, and the self is not feeling; but that which experiences feeling is the self.’ Some say, ‘Feeling is not the self, the self is not feeling, and that which experiences feeling is not the self; but the experiencer is the self.’

“Ānanda, to one who holds the view that there is a self and says, ‘Feeling is the self,’ say this: The Tathagata teaches that there are three feelings: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. While pleasant feeling is present, painful feeling and neither-pleasant-nor-painful feeling are absent. While painful feeling is present, pleasant feeling and neither-pleasant-nor-painful feeling are absent.

While neither-pleasant-nor-painful feeling is present, pleasant and painful feelings are absent. Why is this so, Ānanda? Pleasant feeling arises dependent on pleasant contact.

When pleasant contact ceases, pleasant feeling also ceases. Ānanda, painful feeling arises dependent on painful contact. When painful contact ceases, painful feeling also ceases. Ānanda, neither-pleasant-nor-painful feeling arises dependent on neither-pleasant-nor-painful contact. When neither-pleasant-nor-painful contact ceases, neither-pleasant-nor-painful feeling also ceases. Ānanda, it is just as when two pieces of wood are rubbed together and fire springs forth; when the two pieces of wood are separated, the fire is no more.

So too, pleasant feeling arises dependent on pleasant contact; when pleasant contact ceases, the feeling simultaneously ceases. Painful feeling arises dependent on painful contact; when painful contact ceases, the feeling simultaneously ceases. Neither-pleasant-nor-painful feeling arises dependent on neither-pleasant-nor-painful contact; when neither-pleasant-nor-painful contact ceases, the feeling simultaneously ceases. Ānanda!

These three feelings are conditioned, impermanent, and arisen through causes and conditions. They are phenomena subject to exhaustion and cessation, and subject to decay. They do not belong to the self, nor does the self belong to them.

One should rightly contemplate this as it truly is, with right wisdom. Ānanda, whoever holds the view that there is a self and maintains that feeling is the self is mistaken.

“Ānanda, to those who hold the view that there is a self and say, ‘Feeling is not the self; the self is feeling,’ say this: The Tathagata teaches that there are three feelings: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. If pleasant feeling were the self, then when pleasant feeling ceased, there would be two selves. That is mistaken. If painful feeling were the self, then when painful feeling ceased, there would be two selves. That is mistaken. If neither-pleasant-nor-painful feeling were the self, then when neither-pleasant-nor-painful feeling ceased, there would be two selves. That is mistaken. Ānanda, those who hold the view that there is a self and say, ‘Feeling is not the self; the self is feeling,’ are mistaken.

“Ānanda, to those who maintain that there is a self and say, ‘Feeling is not the self, and the self is not feeling; that which experiences feeling is the self,’ say this: If there were no feeling whatsoever, how could you speak of one who experiences feeling? Are you that which experiences feeling?” He replied, “No.”

“Therefore, Ānanda, those who maintain that there is a self and say, ‘Feeling is not the self, and the self is not feeling; that which experiences feeling is the self,’ are mistaken.

“Ānanda, to those who maintain that there is a self and say, ‘Feeling is not the self, and that which experiences feeling is not the self; but the experiencer is the self,’ one should say: If there were no feeling whatsoever, how could there be an experiencer? Are you yourself the experiencer?” He replied, “No.” Therefore, Ānanda, those who maintain that there is a self and say, ‘Feeling is not the self, the self is not feeling, and that which experiences feeling is not the self; the experiencer is the self,’ are mistaken.

“Ānanda, within these bounds there is language; within these bounds there is designation; within these bounds there is measurement; within these bounds there is exposition; within these bounds there is contemplative knowledge; within these bounds there are beings.

“Ānanda, any bhikshu who, within this Dharma, rightly contemplates things as they truly are and whose mind is liberated and free from the outflows—Ānanda, that bhikshu is called one liberated through wisdom. Regarding a bhikshu whose mind is liberated in this way, it is known whether there is a self, whether there is no self, whether there both is and is not a self, and whether there neither is nor is not a self. Why is this? Ānanda, within these bounds there is language; within these bounds there is designation; within these bounds there is measurement; within these bounds there is exposition; within these bounds there is contemplative knowledge; within these bounds there are beings.

Having clearly and thoroughly understood this, a bhikshu whose mind is liberated and free from the outflows neither knows nor sees such a view.”

The Buddha said to Ānanda:

“For those who maintain that there is a self, within what limits is it defined?”

“Those who maintain that there is a self may say: A small amount of form is the self; or they may say: A great amount of form is the self; or they may say: A small amount of the formless is the self; or they may say: A great amount of the formless is the self.

“Ananda, those who say that a small amount of form is the self define only a small amount of form as the self, saying: ‘My view is correct; all others are wrong.’ Those who say that a great amount of form is the self define a great amount of form as the self, saying: ‘My view is correct; all others are wrong.’ Those who say that a small amount of the formless is the self define only a small amount of the formless as the self, saying: ‘My view is correct; all others are wrong.’ Those who say that a great amount of the formless is the self define a great amount of the formless as the self, saying: ‘My view is correct; all others are wrong.’”

The Buddha said to Ananda:

“There are seven stations of consciousness and two spheres of entry concerning which ascetics and brahmins say: ‘This is a place of security, a place of deliverance, a place of protection; it is a home, a lamp, a light, a refuge, free from falsity and free from affliction.’

“What are the seven? There are beings with diverse bodies and diverse perceptions, namely devas and human beings. This is the first station of consciousness concerning which ascetics and brahmins say: ‘This is a place of security, a place of deliverance, a place of protection; it is a home, a lamp, a light, a refuge, free from falsity and free from affliction.’ Ananda, if a bhikkhu knows the first station of consciousness, knows its arising, knows its cessation, knows its gratification, knows its danger, and knows the escape from it, understanding these things as they truly are, that bhikkhu says: ‘That is not mine; I am not that,’ with knowledge and vision as they truly are.

“There are beings with identical bodies but diverse perceptions, such as the Abhassara devas. There are beings with identical bodies and identical perceptions, namely the Subhakinna devas. There are beings dwelling in the Sphere of Infinite Space.

There are beings dwelling in the Sphere of Infinite Consciousness. There are beings dwelling in the Sphere of Nothingness. These are the seven stations of consciousness concerning which ascetics and brahmins say: ‘This is a place of security, a place of deliverance, a place of protection; it is a home, a lamp, a light, a refuge, free from falsity and free from affliction.’ Ananda, if a bhikkhu knows the seven stations of consciousness, knows their arising, knows their cessation, knows their gratification, knows their danger, and knows the escape from them, understanding these things as they truly are, that bhikkhu says: ‘Those are not mine; I am not those,’ with knowledge and vision as they truly are.

“What are the two spheres of entry? Entry into the realm of non-perception and entry into the realm of neither-perception-nor-non-perception. Ananda, these are the two spheres of entry concerning which ascetics and brahmins say: ‘This is a place of security, a place of deliverance, a place of protection; it is a home, a lamp, a light, a refuge, free from falsity and free from affliction.’ Ananda, if a bhikkhu knows the two spheres of entry, knows their arising, knows their cessation, knows their gratification, knows their danger, and knows the escape from them, understanding these things as they truly are, that bhikkhu says: ‘Those are not mine; I am not those,’ with knowledge and vision as they truly are.

“Ananda, there are also eight liberations. What are the eight? Possessing form, one contemplates forms: this is the first liberation.

Having the perception of form internally, one contemplates external forms: this is the second liberation. The liberation through purity is the third liberation. Transcending perceptions of form, extinguishing perceptions of resistance, and giving no attention to perceptions of diversity, one dwells in the Sphere of Infinite Space: this is the fourth liberation.

Transcending the Sphere of Infinite Space, one dwells in the Sphere of Infinite Consciousness: this is the fifth liberation. Transcending the Sphere of Infinite Consciousness, one dwells in the Sphere of Nothingness: this is the sixth liberation. Transcending the Sphere of Nothingness, one dwells in the Sphere of Neither-Perception-nor-Non-Perception: this is the seventh liberation.

The attainment of cessation is the eighth liberation. Ananda, bhikkhus who traverse these eight liberations in forward and reverse order, entering and emerging from them with mastery, attain liberation in both ways.”

Then Ananda, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

14. SAKKA, LORD OF THE DEVAS, ASKS QUESTIONS

Thus have I heard:

At one time, the Buddha was staying in the land of Magadha, in the Indasala Cave on Mount Vediya, north of the village of Ambalatthika.

At that time, Sakka, Lord of the Devas, gave rise to the subtle and wholesome intention to visit the Buddha, thinking: “I shall now go to the Blessed One.”

When the devas of the Thirty-Three learned that Sakka, Lord of the Devas, had given rise to the subtle and wholesome intention to go to the Buddha, they went to see Sakka and said:

“Excellent, Lord Sakka! You have given rise to the subtle and wholesome intention to visit the Tathagata. We too would be exceedingly delighted if we might accompany you to the Blessed One.”

Sakka, Lord of the Devas, then said to the gandharva musician Pancasikha:

“I now wish to go to the Blessed One. You may accompany me. These devas of the Thirty-Three also wish to follow me to the Buddha.”

He replied: “Yes, lord.”

Then Pancasikha took up his lapis lazuli lute and, there in the assembly before Sakka, played it as an offering.

Thereupon Sakka, Lord of the Devas, together with the devas of the Thirty-Three and Pancasikha, suddenly vanished from the Dharma Hall. In the time it takes a strong man to bend or extend his arm, they arrived at Mount Vediya, north of the land of Magadha.

At that time, the Blessed One had entered the flame samadhi, causing the whole of Mount Vediya to appear as one mass of fire. When the people of the land saw this, they said to one another:

“This Mount Vediya has become one mass of fire. Could this be due to the spiritual power of the devas?”

Then Sakka, Lord of the Devas, said to Pancasikha:

“The Tathagata, the Supremely True One, is exceedingly difficult to encounter. Yet now he has graciously descended to this secluded place, silent and without noise, dwelling in the company of wild creatures. This place is always guarded by great celestial spirits who attend upon the Blessed One. Go ahead of us and play your lapis lazuli lute to delight the Blessed One. I and the devas will follow afterward.”

He replied: “Respectfully, I shall.”

He immediately took his lapis lazuli lute and went before the Buddha. Not far from the Buddha, he played the lute and sang this verse:

O Bhadda, homage to your father.

Radiant and handsome is your father,

Who begot you, auspicious maiden,

Whom my heart so dearly loves.

Originally arising from a slight condition,

Desire was born within my heart;

Day by day it has grown greater.

As when offerings are made to arhats;

As a son of the Sakyan clan, devoted to the four dhyanas,

Ever delights in secluded places

And with right intent seeks the Deathless,

So too are the thoughts within my heart.

The Sage has given rise to the aspiration for the Path,

Determined to attain Perfect Awakening;

So too am I now determined,

Longing to be united with you.

My heart is already enthralled,

And my love cannot be severed;

Though I wish to cast it off, I cannot,

Like an elephant caught by the goad.

As heat meets a cooling breeze;

As thirst encounters a cold spring;

As one enters nirvana;

As water poured extinguishes fire;

As the sick encounter a skilled physician;

As the hungry encounter delicious food,

And, fully satisfied, delight arises;

As an arhat abides in the Dharma.

Like an elephant tightly restrained

That still refuses to submit,

Dashing about and difficult to control,

Unrestrained and unwilling to stop.

It is also like a cool, clear pond,

Its surface completely covered with flowers;

A weary, overheated elephant enters to bathe,

And its whole body feels refreshed.

All the gifts I have given, before and since,

As offerings to the arhats,

And whatever merit they yield in this life—

May all bring me union with you.

If you die, I shall die with you;

Without you, what purpose is there in living?

I would rather die

Than live without you.

O sovereign of the devas of the Thirty-Three,

Lord Sakka, grant my wish.

I have offered praise with every courtesy;

I pray that you carefully consider it.

At that time, the Blessed One emerged from samadhi and said to Pancasikha:

“Excellent, excellent, Pañcaśikha! You have been able, with a pure voice and your beryl lute, to praise the Tathagata. The sound of the lute and your voice were neither too prolonged nor too brief; plaintive and tender, their modulations stirred the hearts of those who heard them. The song you played embodied many meanings. It spoke of the bondage of desire; it also spoke of the holy life, of the śramaṇa, and of nirvana.”

Pañcaśikha then addressed the Buddha:

“I recall that long ago, when the Blessed One had just attained enlightenment beneath the ajapāla-nigrodha tree beside the Nairañjanā River in the village of Uruvelā, Sikhaṇḍin, son of the celestial great general, and the daughter of the Celestial King of the Gandharvas were together in one place, engaged solely in amusements. At that time I perceived what was in their minds and composed a verse. That verse spoke of the bondage of desire; it also spoke of the holy life, of the śramaṇa, and of nirvana.

When that celestial maiden heard my verse, she raised her eyes, smiled, and said to me: ‘Pañcaśikha, I have never seen the Tathagata. In the Dharma Hall of the Heaven of the Thirty-Three, I once heard the devas praise the Tathagata, saying that he possesses such merit and such power. You have always had sincere faith and remained close to the Tathagata.

Now I wish to be your companion.’ Blessed One, at that time I spoke one sentence to her, and thereafter I never spoke to her again.”

At that time Śakra, Lord of the Devas, thought: “This Pañcaśikha has now delighted the Blessed One. I should call him to mind.” Śakra, Lord of the Devas, immediately called him to mind. Pañcaśikha then also had this thought: “Śakra, Lord of the Devas, is thinking of me.” He immediately took up his beryl lute and went to Śakra. Śakra said:

“On my behalf and on behalf of the devas of the Heaven of the Thirty-Three, go and inquire after the Blessed One: Is his walking and standing comfortable? Is he vigorous in his coming and going?”

Pañcaśikha accepted Śakra’s instruction, went to the Blessed One, bowed his head at the Buddha’s feet, and stood to one side. He addressed the Blessed One:

“Śakra, Lord of the Devas, and the devas of the Heaven of the Thirty-Three sent me to inquire after the Blessed One: Is his walking and standing comfortable? Is he vigorous in his coming and going?”

The Blessed One replied:

“May your Śakra and the devas of the Heaven of the Thirty-Three enjoy long life, happiness, and freedom from illness. Why is this? Because devas, human beings, asuras, and all other sentient beings desire long life, happiness, and freedom from illness.”

Śakra then thought again: “We should go and pay homage to the Blessed One.” He immediately went with the devas of the Heaven of the Thirty-Three to the Buddha, bowed his head at the Buddha’s feet, and stood to one side. Śakra then addressed the Buddha:

“I do not know how far from the Blessed One I may sit.”

The Buddha said to Śakra:

“Your celestial assembly is large. Nevertheless, whoever is near me may sit.”

The Indraśāla Cave in which the Blessed One was staying then naturally became spacious and unobstructed. Śakra, the devas of the Heaven of the Thirty-Three, and Pañcaśikha all bowed at the Buddha’s feet and sat to one side. Śakra addressed the Buddha:

“On one occasion, the Buddha was staying in the house of a brahmin in the country of Śrāvastī. At that time the Blessed One entered the flame samādhi. I then had a small matter to attend to, so I mounted my precious thousand-spoked chariot and traveled to the Celestial King Virūḍhaka. As I flew through the sky, I saw a celestial maiden standing before the Blessed One with palms joined. I said to her: ‘When the Blessed One emerges from samādhi, mention my name and inquire after him: Is his walking and standing comfortable? Is he vigorous in his coming and going?’ I do not know whether that celestial maiden later conveyed my message on my behalf.”

The Buddha said:

“I remember. That celestial maiden later mentioned your name and inquired after me. Even after emerging from meditation, I could still hear the sound of your chariot.”

Śakra addressed the Buddha:

“Long ago, on account of a certain matter, I assembled with the devas of the Heaven of the Thirty-Three in the Dharma Hall. The elder devas of former times all said: ‘When a Tathagata appears in the world, the celestial hosts increase and the asura hosts diminish.’ Now I have personally encountered the Blessed One and have personally known and personally verified that when a Tathagata appears in the world, the celestial hosts increase and the asura hosts diminish.

“There was a Śākyan woman named Gopikā who followed the Blessed One in cultivating the holy life. When her body broke up and her life ended, she was reborn in the palace of the Heaven of the Thirty-Three and became my son. All the devas of the Heaven of the Thirty-Three praised him, saying: ‘Gopaka, the eldest son of the celestial lord, possesses great merit and great power.’

“There were also three other bhikṣus who followed the Blessed One in purely cultivating the holy life. When their bodies broke up and their lives ended, they were reborn among the low-ranking gandharvas and came each day to receive my commands. Seeing this, Gopaka composed these verses to rebuke them:

You were disciples of the Buddha;

When I was a householder,

I offered you food and robes

And bowed to you with utmost reverence.

Who, then, are you?

You personally received the Buddha’s teaching,

Yet the words of the One with Pure Eyes

You did not contemplate.

Formerly I bowed to and honored you,

And heard the Buddha’s unsurpassed Dharma;

I was born in the Heaven of the Thirty-Three

And became a son of Śakra.

Why do you not consider

The merit that I possess?

Formerly I had a woman’s body;

Now I am a son of Śakra.

Formerly I, together with you,

Cultivated the holy life in the same place;

Now you alone are born in a lowly station,

There to receive my commands.

Formerly your conduct was unwholesome,

And so you now undergo this recompense.

You alone were born in a base station,

There to receive my commands.

Born in this impure place,

You are subjected to the affronts of others.

Hearing this, become disenchanted

With this loathsome place.

From now on, strive diligently;

Do not remain servants to others.

Two of them strove diligently

And contemplated the Tathagata’s Dharma.

Casting off deluded attachment,

They contemplated the impurity of desire:

Desire binds and is not real;

It only deceives the world.

Like elephants breaking their chains,

They transcended the Heaven of the Thirty-Three.

Śakra and the devas of the Thirty-Three

Were assembled for Dharma in the hall.

With courageous strength,

Those two transcended the Heaven of the Thirty-Three.

Śakra praised this unprecedented event,

And all the devas also witnessed it:

These sons of the Śākyan clan

Have transcended the Heaven of the Thirty-Three.

They had grown weary of desire’s bondage;

Thus did Gopaka speak.

In the country of Magadha is a Buddha

Named Śākyamuni.

Those men had once lost mindfulness;

Now they have restored right mindfulness.

One among the three

Still remained a gandharva.

Two perceived the truth of the Path

And transcended the Heaven of the Thirty-Three.

Of the Dharma taught by the Blessed One,

His disciples harbor no doubt.

Though all heard the Dharma at the same time,

Those two surpassed the other.

Having personally realized the supreme attainment,

They were both born among the Ābhāsvara devas.

Having observed them,

I have now come before the Buddha.

Śakra addressed the Buddha:

“I respectfully implore the Blessed One to spare a little time and resolve a doubt for me.”

The Buddha said:

“Ask whatever you wish. I shall explain each matter to you.”

Śakra then addressed the Buddha:

“Devas, human beings, gandharvas, asuras, and all other sentient beings—by what fetters are they all bound that they become hostile to one another and take up blades and clubs against one another?”

The Buddha said to Śakra:

“The arising of enmity and conflict is entirely due to greed and jealousy. Therefore devas, human beings, and all other sentient beings take up blades and clubs against one another.”

Śakra then addressed the Buddha:

“Indeed, Blessed One. Enmity and hostility arise from greed and jealousy, causing devas, human beings, asuras, and other sentient beings to take up knives and clubs against one another. Now that I have heard the Buddha’s teaching, the net of doubt has been severed, and I have no further uncertainty. Yet I do not understand from what greed and jealousy arise; through what cause and condition they arise; what is their origin; from what they come to be, and in the absence of what they do not come to be.”

The Buddha told Sakka:

“The arising of greed and jealousy is entirely due to love and hatred. Love and hatred are their cause; love and hatred are their origin. From these they come to be; when these are absent, they do not come to be.”

Sakka then said to the Buddha:

“Indeed, Blessed One! Greed and jealousy arise from love and hatred. Love and hatred are their cause; love and hatred are their condition; love and hatred are their origin. From these they come to be; when these are absent, they do not come to be. Now that I have heard the Buddha’s teaching, my delusion has been dispelled, and I have no further uncertainty. Yet I do not understand from what love and hatred arise; through what cause and condition they arise; what is their origin; from what they come to be, and in the absence of what they do not come to be.”

The Buddha told Sakka:

“Love and hatred arise from desire. Desire is their cause; desire is their condition; desire is their origin. From it they come to be; when it is absent, they do not come to be.”

Sakka then said to the Buddha:

“Indeed, Blessed One, love and hatred arise from desire. Desire is their cause; desire is their condition; desire is their origin. From it they come to be; when it is absent, they do not come to be. Now that I have heard the Buddha’s teaching, my delusion has been dispelled, and I have no further uncertainty. Yet I do not understand from what this desire arises; through what cause and condition it arises; what is its origin; from what it comes to be, and in the absence of what it does not come to be.”

The Buddha told Sakka:

“

“Craving arises from perception. Perception is its cause; perception is its condition; perception is its origin. From it craving comes to be; when it is absent, craving does not come to be.”

Sakka then said to the Buddha:

“Indeed, Blessed One, craving arises from perception. Perception is its cause; perception is its condition; perception is its origin. From it craving comes to be; when it is absent, craving does not come to be. Now that I have heard the Buddha’s teaching, my delusion has been dispelled, and I have no further uncertainty. Yet I do not understand from what perception arises; through what cause and condition it arises; what is its origin; from what it comes to be, and in the absence of what it does not come to be.”

The Buddha told Sakka:

“Perception arises from conceptual proliferation. Conceptual proliferation is its cause; conceptual proliferation is its condition; conceptual proliferation is its origin. From it perception comes to be; when it is absent, perception does not come to be.

“Sakka, if there were no conceptual proliferation, there would be no perception. If there were no perception, there would be no desire. If there were no desire, there would be no love and hatred. If there were no love and hatred, there would be no greed and jealousy. If there were no greed and jealousy, no sentient beings would harm one another.

“Sakka, conceptual proliferation alone is the root. Conceptual proliferation is the cause; conceptual proliferation is the condition; conceptual proliferation is the origin. From it perception arises. From perception arises desire. From desire arise love and hatred. From love and hatred arise greed and jealousy. Because of greed and jealousy, sentient beings harm one another.”

Sakka said to the Buddha:

“Indeed, Blessed One, perception arises from conceptual proliferation. Conceptual proliferation is its cause; conceptual proliferation is its condition; conceptual proliferation is its origin. From it perception arises.

From perception arises desire. From desire arise love and hatred. From love and hatred arise greed and jealousy.

Because of greed and jealousy, sentient beings harm one another. If there were originally no conceptual proliferation, there would be no perception. If there were no perception, there would be no desire.

If there were no desire, there would be no love and hatred. If there were no love and hatred, there would be no greed and jealousy. If there were no greed and jealousy, no sentient beings would harm one another.

Yet perception arises from conceptual proliferation. Conceptual proliferation is its cause; conceptual proliferation is its condition; conceptual proliferation is its origin. From it perception arises.

From perception arises desire. From desire arise love and hatred. From love and hatred arise greed and jealousy.

Because of greed and jealousy, sentient beings harm one another. Now that I have heard the Buddha’s teachings, my delusion has been dispelled, and I have no further uncertainty.”

Then Sakka said to the Buddha:

“Are all ascetics and brahmins following the path for eliminating conceptual proliferation? Or are they not following the path for eliminating conceptual proliferation?”

The Buddha said:

“Not all ascetics and brahmins are following the path for eliminating conceptual proliferation. Why is this so, Sakka? Because there are many different kinds of elements in the world. Each sentient being relies upon his own element, clings rigidly to it, and cannot relinquish it, believing his own view to be true and all others to be false. Therefore, Sakka, not all ascetics and brahmins are following the path for eliminating conceptual proliferation.”

Sakka then said to the Buddha:

“Indeed, Blessed One, there are many different kinds of elements in the world. Each sentient being relies upon his own element, clings rigidly to it, and cannot relinquish it, believing his own view to be true and all others to be false. Therefore, not all ascetics and brahmins are following the path for eliminating conceptual proliferation. Now that I have heard the Buddha’s teachings, my delusion has been dispelled, and I have no further uncertainty.”

Sakka again said to the Buddha:

“To what extent does the path for eliminating conceptual proliferation reach?”

The Buddha told Sakka:

“Conceptual proliferation is of three kinds: the first pertains to speech, the second to perception, and the third to seeking. Whatever a person says that harms himself, harms others, or harms both, he should abandon such speech. Whatever is said that does not harm himself, does not harm others, and does not harm both, the bhikkhu, knowing the proper time, should speak accordingly, mindful and undistracted.

A perception that harms himself, harms others, or harms both should likewise be abandoned. Whatever is perceived that does not harm himself, does not harm others, and does not harm both, the bhikkhu, knowing the proper time, should attend to accordingly, mindful and undistracted. Sakka, seeking that harms himself, harms others, or harms both should also be abandoned.

Having abandoned such seeking, whatever he seeks that does not harm himself, does not harm others, and does not harm both, the bhikkhu, knowing the proper time, should seek accordingly, mindful and undistracted.”

Sakka then said to the Buddha:

“Having heard the Buddha’s teachings, I no longer have any doubts.”

He further asked:

“To what extent is it called the equanimity of the noble ones?”

The Buddha said to Sakka:

“Feeling is of three kinds: the first is accompanied by joy, the second is accompanied by sorrow, and the third is accompanied by equanimity. Sakka, joy that harms oneself, harms others, or harms both should be abandoned. Whatever one rejoices in that does not harm oneself, does not harm others, and does not harm both, the bhikkhu, knowing the proper time, should attend to mindfully and without distraction; he is then said to have received full ordination.

Sakka, sorrow that harms oneself, harms others, or harms both should be abandoned. Whatever one sorrows over that does not harm oneself, does not harm others, and does not harm both, the bhikkhu, knowing the proper time, should attend to mindfully and without distraction; he is then said to have received full ordination. Furthermore, Sakka, equanimity that harms oneself, harms others, or harms both should be abandoned.

Whatever one regards with equanimity that does not harm oneself, does not harm others, and does not harm both, the bhikkhu, knowing the proper time, should attend to mindfully and without distraction; he is then said to have received full ordination.”

Sakka said to the Buddha:

“Having heard the Buddha’s teachings, I no longer have any doubts.”

He further said to the Buddha:

“To what extent is one said to possess the complete faculties of the noble ones?”

The Buddha told Sakka:

“Regarding forms cognized by the eye, I teach that there are two kinds: those to be approached and those not to be approached. Regarding sounds heard by the ear, odors smelled by the nose, flavors tasted by the tongue, tangibles contacted by the body, and dharmas cognized by the mind, I teach that there are two kinds: those to be approached and those not to be approached.”

Sakka said to the Buddha:

“Blessed One, the Tathagata has spoken briefly, without explaining the matter extensively. According to my full understanding, it is as follows: Regarding the eye’s cognition of forms, I say there are two kinds: that which should be associated with and that which should not be associated with. Regarding the ear’s hearing of sounds, the nose’s smelling of odors, the tongue’s tasting of flavors, the body’s contact with tangible objects, and the mind’s cognition of dharmas, I say there are two kinds: that which should be associated with and that which should not be associated with.

Blessed One, when the eye observes forms and wholesome qualities diminish while unwholesome qualities increase, I say that such seeing of forms by the eye should not be associated with. When the ear hears sounds, the nose smells odors, the tongue tastes flavors, the body contacts tangible objects, or the mind cognizes dharmas, and wholesome qualities diminish while unwholesome qualities increase, I say that this should not be associated with.

When the eye cognizes forms and wholesome qualities increase while unwholesome qualities diminish, I say that such cognition of forms by the eye should be associated with. When the ear hears sounds, the nose smells odors, the tongue tastes flavors, the body contacts tangible objects, or the mind cognizes dharmas, and wholesome qualities increase while unwholesome qualities diminish, I say that this should be associated with.”

The Buddha said to Shakra:

“Excellent, excellent! This is called the complete development of the faculties of the noble ones.”

Shakra said to the Buddha:

“Having heard what the Buddha has said, I no longer have any doubts.”

He again said to the Buddha:

“To what extent may a bhikshu be said to have attained the ultimate end, the ultimate end of the holy life, ultimate security, and the ultimate end without remainder?”

The Buddha said to Shakra:

“When the craving through which the body suffers has been completely extinguished, that is the ultimate end, the ultimate end of the holy life, ultimate security, and the ultimate end without remainder.”

Shakra said to the Buddha:

“The doubts I have long harbored have now been revealed and resolved by the Tathagata. Nothing remains uncertain.”

The Buddha said to Shakra:

“Have you ever previously gone to shramanas and brahmins to ask about this meaning?”

Shakra said to the Buddha:

“I recall that in the past I did go to shramanas and brahmins to ask about this meaning. Once, long ago, we assembled in the preaching hall and discussed with the hosts of devas: ‘Has the Tathagata appeared in the world, or has he not yet appeared in the world?’ We then searched together but did not find any Tathagata who had appeared in the world. Each of us returned to his own palace and enjoyed the five sensual pleasures.

Blessed One, afterward I saw the great deities, having gratified themselves with the five sensual pleasures, gradually die one after another. At that time, Blessed One, I was greatly frightened, and the hairs on my body stood on end. Whenever I encountered shramanas or brahmins dwelling in seclusion, who had left their homes and abandoned sensual pleasures, I went to them and asked: ‘What is the ultimate end?’ I asked them about this meaning, but they could not answer.

Being unable to answer, they instead asked me: ‘Who are you?’ I replied: ‘I am Shakra Devendra.’ They then asked: ‘Which Shakra are you?’ I answered: ‘I am Shakra, Lord of the Devas. Because doubt was in my heart, I came to ask.’ Then that person and I each explained the meaning according to our own views and understanding. After hearing me speak, he instead became my disciple.

Now I am a disciple of the Buddha and have realized the path of stream-entry. I will no longer fall into an evil realm; after no more than seven rebirths, I shall certainly attain the fruit of the path. I humbly beseech the Blessed One to predict that I shall become a once-returner.”

Having spoken, Shakra again uttered these verses:

Because of those defiled perceptions,

Doubt arose within me.

Together with the devas, for a long time

I searched for the Tathagata.

When I encountered those gone forth,

Who always dwelt in secluded places,

Thinking them to be the Buddha, the Blessed One,

I approached and bowed my head in homage.

I went to them and asked,

“What is the ultimate end?”

Though questioned, they could not answer,

Nor say where the path of cultivation leads.

Today the Unequaled One,

For whom I have long waited,

Has observed and practiced,

His mind established in right reflection.

The One of Pure Vision has known

The course of my mind

And the karma cultivated over a long time;

I humbly beseech him to give me a prediction.

I take refuge in the Supremely Honored One,

Who transcends the three realms

And has uprooted the thorn of affectionate craving.

Homage to the Radiant One.

The Buddha said to Shakra:

“Do you remember the joy and the experience of pleasure that you had in the past?”

Shakra replied:

“Yes, Blessed One. I remember the joy and the experience of pleasure that I had in the past. Blessed One, once in the past I fought against the asuras. At that time, I was victorious and the asuras were defeated. I returned rejoicing and experienced pleasure. Yet that joy and experience of pleasure were merely the impure and evil joy of swords and clubs, the joy of conflict. The joy and experience of pleasure that I have now attained in the Buddha’s presence are not the joy of swords and clubs or of conflict.”

The Buddha asked Shakra:

“In the joy and experience of pleasure you now possess, what meritorious results do you seek?”

Shakra then said to the Buddha:

“Within this joy and experience of pleasure, I seek five meritorious results. What are the five?” Shakra then recited these verses:

If in the future I should die,

Relinquishing my heavenly lifespan,

May I be reborn without anxiety,

Causing my heart to rejoice.

The Buddha delivers those not yet delivered

And skillfully teaches the true path;

Within the Dharma of the Perfectly Awakened One,

I must cultivate the holy life.

Living with a body endowed with wisdom,

My mind itself shall behold the ultimate truth;

Attaining what must be attained,

I shall thereby be liberated.

Yet I must practice diligently,

Cultivating the Buddha’s true wisdom.

Even if I have not yet realized the fruit of the path,

My merit shall still surpass that of the devas.

Among the wondrous heavenly realms,

Akanishtha and the others,

Until my final embodiment,

I shall be born there.

Now, in this very place,

I have obtained a pure celestial body;

My lifespan has also increased;

With purified vision, I know this myself.

After reciting these verses, Shakra said to the Buddha:

“Within this joy and experience of pleasure, I have obtained these five meritorious results.”

Shakra then said to the devas of the Heaven of the Thirty-Three:

“You in the Heaven of the Thirty-Three have respectfully paid homage before the Brahma youth. Would it not be wonderful if you now paid the same respectful homage before the Buddha?”

As soon as he had spoken, the Brahma youth suddenly appeared in midair. Standing above the hosts of devas, he faced Shakra and recited these verses:

The heavenly king practices purity,

Greatly benefiting sentient beings;

In Magadha, Lord Shakra

Asked the Tathagata about the meaning.

After reciting these verses, the Brahma youth suddenly disappeared. Shakra then rose from his seat, bowed at the feet of the Blessed One, circumambulated the Buddha three times, and withdrew. The devas of the Heaven of the Thirty-Three and Panchashikha also bowed at the Buddha’s feet and withdrew.

After Shakra, Lord of the Devas, had gone some distance, he turned back and said to Panchashikha:

“Excellent, excellent! You went ahead and played your lute before the Buddha to delight him; only afterward did I arrive with the devas of the Heaven of the Thirty-Three. I now appoint you to your father’s position as chief among the gandharvas, and I shall give you Bhadda, the daughter of the gandharva king, to be your wife.”

When the Blessed One taught this Dharma, eighty-four thousand devas became free from dust and defilement, and the Dharma eye arose in them regarding all dharmas.

Then Shakra Devendra, the devas of the Heaven of the Thirty-Three, and Panchashikha, having heard the Buddha’s teaching, rejoiced and respectfully put it into practice.