長阿含經

15. THE ANUTTARA SUTRA

Thus have I heard:

At one time, the Buddha was staying in the country of Mingning, in the land of Anuttara, together with a community of one thousand two hundred and fifty great bhikkhus.

At that time, the Blessed One donned his robe, took up his alms bowl, and entered the city of Anuttara to seek alms. The Blessed One then thought to himself: “It is still too early for me to seek alms. I shall go to the garden of the brahmin Phong-gia-ba. A bhikkhu should go to seek alms only at the proper time.”

The Blessed One went to that garden. When the brahmin saw the Buddha approaching from afar, he immediately rose to welcome him and exchanged greetings with him, saying: “Welcome, Gautama. It has been a long time since you last came. What occasion has unexpectedly brought you here today? Please, Gautama, sit in this place.”

The Blessed One then sat down in that place. The brahmin sat to one side and addressed the Blessed One:

“Last night, the Licchavi bhikkhu Sunakkhatta came to me and said: ‘Teacher, I will no longer follow the Buddha in cultivating the holy life. The reason is that the Buddha treats me as a stranger.’ He then spoke to me of Gautama’s faults. Although he spoke in this way, I did not accept what he said.”

The Buddha said to the brahmin:

“I know that you did not accept what Sunakkhatta said. Formerly, at one time, I was in the Dharma Assembly Hall by the shore of the Monkey Pond in Vaisali. Sunakkhatta then came to me and said: ‘The Tathagata treats me as a stranger. I will no longer follow the Tathagata in cultivating the holy life.’ I then said: ‘Why do you say that you will no longer follow the Tathagata in cultivating the holy life because the Tathagata treats you as a stranger?’ Sunakkhatta replied: ‘The Tathagata does not display miraculous transformations for me to see.’

“I then said: ‘Did I invite you to come and cultivate the holy life purely within my Dharma by saying that I would display miraculous powers for you to see? Why do you say: “Let the Tathagata display miraculous transformations for me to see, and then I will cultivate the holy life”?’ Sunakkhatta then answered me: ‘No, Blessed One.’”

The Buddha said to Sunakkhatta:

“Nor did I say to you: ‘You should abide in my Dharma and cultivate the holy life purely, and I shall display miraculous transformations for you to see.’ Neither did you say: ‘Display miraculous powers for me to see, and I shall cultivate the holy life.’ What do you think, Sunakkhatta? Is the Tathagata capable of displaying supernormal powers, or is he not? Is the Dharma that I teach capable of leading to deliverance and to the utter ending of suffering?”

Sunakkhatta addressed the Buddha:

“Yes, Blessed One. The Tathagata can display miraculous powers; it is not that he cannot. The Dharma that is taught can lead to deliverance and to the utter ending of suffering; it is not that it cannot bring suffering to an end.”

“Therefore, Sunakkhatta, whoever cultivates the holy life according to the Dharma I teach can manifest miraculous powers; it is not that he cannot. That Dharma leads to deliverance; it is not that it cannot lead to deliverance. What more do you seek from that Dharma?”

Sunakkhatta said:

“The Blessed One has never taught me the secret art of my father, although the Blessed One knows it completely; out of miserliness, he does not teach it to me.”

The Buddha said:

“Sunakkhatta, did I ever say to you: ‘You should cultivate the holy life within my Dharma, and I shall teach you the secret art of your father’?”

He replied: “No.”

“Therefore, Sunakkhatta, I did not formerly say such a thing, nor did you. Why, then, do you now speak in this way?

“What do you think, Sunakkhatta? Can the Tathagata expound the secret art of your father, or can he not? Does the Dharma that I teach lead to deliverance and to the utter ending of suffering?”

Sunakkhatta said:

“The Tathagata can expound the secret art of my father; it is not that he cannot. The Dharma that has been taught can lead to deliverance and to the utter ending of suffering; it is not that it cannot.”

The Buddha again said to Sunakkhatta:

“If I can expound the secret art of your father, and can also teach the Dharma, deliverance, and freedom from suffering, then what more do you seek in my Dharma?”

The Buddha again said to Sunakkhatta:

“Formerly, in the Vajji territory of Vaisali, you praised the Tathagata, praised the true Dharma, and praised the Sangha by countless means. It is just as a person might praise a clear and refreshing pond in eight ways, causing everyone to delight in it: first, it is cool; second, light; third, soft; fourth, clear; fifth, sweet; sixth, free from impurities; seventh, one never tires of drinking from it; and eighth, it strengthens the body.

In the same way, in the Vajji territory of Vaisali, you praised the Tathagata, praised the true Dharma, and praised the Sangha, causing everyone to have joyful faith. Sunakkhatta, you should know that now you have fallen away, people will say: ‘The bhikkhu Sunakkhatta had many acquaintances, was close to the Blessed One, and was also a disciple of the Blessed One; yet he could not cultivate the holy life purely for the rest of his life.

He renounced the precepts, returned to lay life, and engaged in base conduct.’ Brahmin, you should know that at that time I spoke to him fully and at length, but Sunakkhatta did not follow my instruction and instead renounced the precepts and returned to lay life.”

“Brahmin, once I was staying in the Dharma Assembly Hall by the shore of Monkey Lake. At that time, a Nirgrantha named Kālarau was residing there. He was revered by the people, his fame had spread far and wide, he had many acquaintances, and he received abundant offerings.

At that time, the bhikshu Sunakkhatta put on his robe, took up his bowl, and entered the city of Vaishali to seek alms. As he went from place to place, he came to where the Nirgrantha was. Sunakkhatta then questioned the Nirgrantha about a profound meaning.

That Nirgrantha was unable to answer and immediately became angry. Sunakkhatta thought to himself: ‘By upsetting this man, will I have to undergo painful retribution for a long time?’ Brahmin, you should know that, after returning from seeking alms, the bhikshu Sunakkhatta took his robe and bowl and came to where I was. He bowed his head at my feet and then sat down to one side.

At that time, Sunakkhatta did not tell Me what had happened. I said to Sunakkhatta: ‘Foolish man, how can you claim to be an ascetic son of the Shakyan?’ After a moment, Sunakkhatta asked Me: ‘Blessed One, for what reason do You call me a foolish man, unworthy to claim to be an ascetic son of the Shakyan?’ I said: ‘Foolish man, did you not go to the Nirgrantha and question him about a profound meaning, whereupon, unable to answer, he became angry?

You then thought to yourself: “By upsetting this man, will I have to undergo painful retribution for a long time?” Did you think in this way?’ Sunakkhatta said to the Buddha: ‘That man is an arhat. Why does the Blessed One harbor such anger?’ I then replied: ‘Foolish man, how could an arhat harbor anger? I, an arhat, harbor no anger.

You now consider that man to be an arhat. That man has seven ascetic practices that he has long observed. What are those seven ascetic practices?

First, throughout his life he will wear no clothing. Second, throughout his life he will drink no alcohol, eat no meat, and consume neither rice nor foods made from wheat flour. Third, throughout his life he will never violate the holy life.

Fourth, throughout his life he will never depart from the four stone stupas in Vaishali: to the east is the Udyāna Stupa, to the south the Elephant Stupa, to the west the Many Sons Stupa, and to the north the Seven Assemblies Stupa. Never departing throughout his life from these four stupas is regarded as four ascetic practices. Yet that man will later violate these seven ascetic practices and die outside the city of Vaishali.

Just as a jackal, weakened by diseased sores, dies in a charnel ground, so too will that Nirgrantha. He established these prohibitions for himself, only to violate them all afterward. At first he vowed that throughout his life he would wear no clothing, but later he will wear clothing.

At first he vowed that throughout his life he would drink no alcohol, eat no meat, and consume nothing made from wheat flour, but later he will consume them all. At first he vowed that throughout his life he would never pass beyond the four stupas: the Udyāna Stupa to the east, the Elephant Stupa to the south, the Many Sons Stupa to the west, and the Seven Assemblies Stupa to the north. Now he will break all these vows, leave them far behind, and no longer remain near them.

After violating those seven vows, that man will leave the city of Vaishali and die in a charnel ground.’ The Buddha said to Sunakkhatta: ‘Foolish man, you do not believe My words. Go and see for yourself, and you will know for yourself.’”

The Buddha said to the Brahmin:

“Once, the bhikshu Sunakkhatta put on his robe, took up his bowl, and entered the city to seek alms. After seeking alms, he left the city again and went to an open place in the charnel ground, where he saw that Nirgrantha lying dead. Having seen this, he returned to where I was, bowed his head at My feet, and sat down to one side, but he did not tell Me what had happened. Brahmin, you should know that I then said to Sunakkhatta: ‘What do you think, Sunakkhatta? Did what I previously foretold concerning the Nirgrantha occur exactly as stated?’ He replied: ‘Yes, it occurred exactly as the Blessed One said.’ Brahmin, you should know that I manifested spiritual power as proof for Sunakkhatta, yet he still said: ‘The Blessed One has not manifested spiritual power for me.’”

“On another occasion, I was staying in the White Earth settlement in the land of Mṛganemi. At that time, a Nirgrantha named Korakkhattiya was residing at White Earth. He was revered by the people, his fame had spread far and wide, and he received abundant offerings.

I then put on My robe, took up My bowl, and entered the settlement to seek alms. The bhikshu Sunakkhatta was following behind Me at the time and saw the Nirgrantha Korakkhattiya lying prone upon a heap of dung and licking rice-husk refuse. Brahmin, you should know that when the bhikshu Sunakkhatta saw this Nirgrantha lying prone upon the heap of dung and eating rice-husk refuse, he immediately thought: ‘Among all the arhats and those progressing toward the fruit of arhatship in the world, none can equal this man.

The path of this Nirgrantha is supreme above all. Why is this? Only one who practices austerities can act in this way, casting aside pride, lying upon a heap of dung, and licking rice-husk refuse.’

“Brahmin, I then turned to the right and said to Sunakkhatta: ‘Foolish man, how can you claim to be a son of the Shakyan?’ Sunakkhatta said to the Buddha: ‘Blessed One, why do You call me a foolish man, unworthy to claim to be a son of the Shakyan?’ The Buddha said to Sunakkhatta: ‘You foolish man, when you saw this Korakkhattiya squatting upon a heap of dung and eating rice-husk refuse, you thought: “Among all the arhats and those progressing toward the fruit of arhatship, this Korakkhattiya is the most exalted.

Why is this? This Korakkhattiya is able to practice austerities, eliminate pride, squat upon a heap of dung, and eat rice-husk refuse.” Did you think in this way?’ He replied: ‘Indeed I did.’ Sunakkhatta further said: ‘Why does the Blessed One harbor jealousy toward an arhat?’ The Buddha said: ‘Foolish man, I have never harbored jealousy toward an arhat. How could I now harbor envy toward an arhat?

You foolish man, you declare Korakkhattiya to be a true arhat. Yet seven days from now this man’s belly will swell and he will die. He will be reborn as a corpse-devouring hungry ghost and will constantly suffer from hunger.

After his death, he will be bound with reeds and dragged into the charnel ground. If you do not believe this, go and tell him beforehand.’

“Sunakkhatta then immediately went to Korakkhattiya and told him: ‘That ascetic Gautama has predicted that seven days from now your belly will swell and you will die, and you will be reborn among the corpse-devouring hungry ghosts. After your death, you will be bound with a rope of reeds and dragged into the charnel ground.’ Sunakkhatta further warned him: ‘Be cautious in your eating and drinking, and do not allow those words to come true.’ Brahmin, you should know that after seven days, Korakkhattiya’s belly swelled and he died.

He was immediately reborn among the corpse-devouring hungry ghosts. After his death, he was bound with a rope of reeds and dragged into the charnel ground. After hearing the Buddha’s words, Sunakkhatta bent down his fingers to count the days.

When the seventh day arrived, the bhikshu Sunakkhatta went to the village of the naked ascetics and asked the people there: ‘Friends, where is Korakkhattiya now?’ They replied: ‘He is dead.’ He asked: ‘How did he die?’ They replied: ‘His belly swelled.’ He asked: ‘How was he buried?’ They replied: ‘He was bound with a rope of reeds and dragged into the charnel ground.’”

“Brahmin, after hearing this, Sunakkhatta went to the charnel ground. As he was about to arrive, the corpse’s knees moved, and it suddenly sat up on its haunches. The bhikkhu Sunakkhatta continued forward until he stood before the corpse and asked: ‘Korakkhattiya, are you dead?’ The corpse replied: ‘I am dead.’ He asked: ‘From what affliction did you die?’ It replied: ‘Gotama predicted that after seven days my belly would swell and I would die.

Just as he said, after seven days my belly swelled and I died.’ Sunakkhatta asked again: ‘Where have you been reborn?’ It replied: ‘As Gotama predicted, I would be reborn among the corpse-raising hungry ghosts. I have now been reborn among the hungry ghosts as one who raises corpses.’ Sunakkhatta asked: ‘When you died, how were you buried?’ The corpse replied: ‘As Gotama predicted, I was bound with a rope of reeds and dragged to the charnel ground.

Just as he said, I was bound with a rope of reeds and dragged to the charnel ground.’ Then the corpse said to Sunakkhatta: ‘Although you have gone forth, you have gained no wholesome benefit. The ascetic Gotama speaks thus, yet you continually refuse to believe him.’ Having said this, the corpse lay down again.

“Brahmin, the bhikkhu Sunakkhatta then came to me, paid homage, and sat to one side, but he did not recount that matter to me. I then said: ‘Did Korakkhattiya truly meet the fate I predicted?’ He replied: ‘Indeed, it was exactly as the Blessed One said.’ Brahmin, although I repeatedly manifested such supernormal powers as proof for the bhikkhu Sunakkhatta, he still said: ‘The Blessed One has not manifested supernormal powers for me to see.’”

The Buddha further said to the Brahmin:

“On one occasion, I was staying in the Assembly Hall beside the Monkey Pond. At that time a Brahmin named Pāṭikaputta was dwelling there. He was revered by the people and received abundant offerings.

In the midst of the people of Vesālī, he made this declaration: ‘The ascetic Gotama claims to possess wisdom; I too possess wisdom. The ascetic Gotama claims to possess supernormal powers; I too possess supernormal powers. The ascetic Gotama has attained a transcendent path; I too have attained a transcendent path.

I shall perform supernormal feats together with him. If the ascetic manifests one, I shall manifest two. If the ascetic manifests two, I shall manifest four.

If the ascetic manifests eight, I shall manifest sixteen. If the ascetic manifests sixteen, I shall manifest thirty-two. If the ascetic manifests thirty-two, I shall manifest sixty-four.

However many or few the ascetic manifests, I shall manifest twice as many.’

“Brahmin, the bhikkhu Sunakkhatta then donned his robe, took up his bowl, and entered the city for alms. He saw the Brahmin Pāṭikaputta speaking thus amid the people: ‘The ascetic Gotama claims to possess wisdom; I too possess wisdom. The ascetic Gotama claims to possess supernormal powers; I too possess supernormal powers.

The ascetic Gotama has attained a transcendent path; I too have attained a transcendent path. I shall perform supernormal feats together with him. If the ascetic manifests one, I shall manifest two.

If the ascetic manifests two, I shall manifest four. If the ascetic manifests eight, I shall manifest sixteen. If the ascetic manifests sixteen, I shall manifest thirty-two.

If the ascetic manifests thirty-two, I shall manifest sixty-four. However many or few the ascetic manifests, I shall manifest twice as many.’ After completing his alms round, the bhikkhu Sunakkhatta returned to me, paid homage, sat to one side, and said: ‘This morning I donned my robe, took up my bowl, and entered the city for alms. I heard Pāṭikaputta in Vesālī saying: “The ascetic Gotama claims to possess wisdom; I too possess wisdom.

The ascetic Gotama claims to possess supernormal powers; I too possess supernormal powers. The ascetic Gotama has attained a transcendent path; I too have attained a transcendent path. I shall perform supernormal feats together with him.

If the ascetic manifests one, I shall manifest two,” and so forth, up to: “However many or few the ascetic manifests, I shall manifest twice as many.”’ He recounted the entire matter to me. I said to Sunakkhatta: ‘If Pāṭikaputta does not renounce that declaration, there is no possibility that he can come to me from among that assembly. If he thinks: “Without renouncing that declaration, without relinquishing that view, and without abandoning that conceit, I shall nevertheless go to the ascetic Gotama,” his head will split into seven pieces.

There is no possibility that, without renouncing that declaration and abandoning that conceit, he can come to me.’

“Sunakkhatta said: ‘Blessed One, guard your speech! Tathagata, guard your speech!’ The Buddha asked Sunakkhatta: ‘Why do you say: “Blessed One, guard your speech! Tathagata, guard your speech”?’ Sunakkhatta said: ‘That Pāṭikaputta possesses great spiritual potency and great might.

If he truly comes, would the Blessed One not then be proved false?’ The Buddha said to Sunakkhatta: ‘Has the Tathagata ever spoken falsely?’ He replied: ‘No.’ The Buddha further said to Sunakkhatta: ‘If I do not speak falsely, why do you say: “Blessed One, guard your speech! Tathagata, guard your speech”?’ Sunakkhatta addressed the Buddha: ‘Blessed One, do you know Pāṭikaputta through your own vision and knowledge, or because the devas told you?’ The Buddha said: ‘I know through my own knowledge, and I also know because the devas came and told me.

The general Ajita of this Vesālī was reborn in the Heaven of the Thirty-Three after the breakup of his body and the end of his life. He came and told me: “That shameless, immoral, lying Brahmin Pāṭikaputta spoke this slander amid the people of Vesālī: ‘After the breakup of his body and the end of his life, the general Ajita was reborn among the corpse-raising ghosts.’ But in truth, after the breakup of my body and the end of my life, I was reborn in the Heaven of the Thirty-Three.” I knew beforehand about Pāṭikaputta’s abode through my own knowledge, and I also knew because the devas told me.’ The Buddha said to the foolish Sunakkhatta: ‘If you do not believe me, enter the city of Vesālī and proclaim this as you please: “After his meal,

the Buddha will go to the dwelling of the Brahmin Pāṭikaputta.”’

The Buddha further said to the Brahmin:

“Then, after the night had passed, Sunakkhatta donned his robe, took up his bowl, and entered the city for alms. He went among the Brahmins, ascetics, and brahmin wanderers in the city of Vesālī and recounted the entire matter, saying: ‘The Brahmin Pāṭikaputta declared amid the great assembly: “The ascetic Gotama possesses great wisdom; I too possess great wisdom. The ascetic Gotama possesses great might; I too possess great might. The ascetic Gotama claims to possess great supernormal powers; I too possess great supernormal powers. If the ascetic manifests one, I shall manifest two,” and so forth, up to: “However many or few the ascetic manifests, I shall manifest twice as many.” Now the ascetic Gotama is going to the dwelling of that Pāṭikaputta. All of you should go there as well.’

“At that time the Brahmin Pāṭikaputta was walking along the road. When Sunakkhatta saw him, he hurried over and said: ‘Amid the multitude in Vesālī, you declared: “The ascetic Gotama possesses great wisdom; I too possess great wisdom,” and so forth, up to: “However many or few the ascetic manifests, I shall manifest twice as many.” The ascetic Gotama has heard that declaration and now intends to come to your dwelling. You should return quickly.’ He replied: ‘I shall return at once! I shall return at once!’ Having said this, he soon became terrified, with his hair standing on end. He did not return to his former dwelling but instead went to the forest of the Brahmin Tindukkhānu, where he sat upon a hammock, dejected and distraught.”

The Buddha said to the Brahmin:

“After my meal, together with many Licchavis, śramaṇas, Brahmins, brahmin ascetics, and householders, I went to the residence of Ba-lê-putra and sat down on the prepared seat. Among that assembly was a brahmin ascetic named Giá-la. The people then summoned Giá-la and said: ‘Go to the Đạo-đầu grove and tell Ba-lê-putra: Many Licchavis, śramaṇas, Brahmins, brahmin ascetics, and householders have now gathered in your grove.

They are all discussing how the brahmin ascetic Ba-lê openly made this declaration before the assembly: “The śramaṇa Gautama possesses great wisdom, and I too possess great wisdom. However many manifestations that śramaṇa displays, whether many or few, I shall display twice as many.” The śramaṇa Gautama has therefore come to your grove. Come and see.’ After hearing what the people said, Già-la went to the Đạo-đầu grove and told Ba-lê-putra: ‘Many Licchavis, śramaṇas, Brahmins, brahmin ascetics, and householders have now gathered in your grove.

They are all discussing how the brahmin ascetic Ba-lê openly made this declaration before the assembly: “The śramaṇa Gautama possesses great wisdom, and I too possess great wisdom. However many manifestations that śramaṇa displays, whether many or few, I shall display twice as many.” The śramaṇa Gautama is now in that grove. Ba-lê, will you return?’ The brahmin ascetic Ba-lê replied: ‘I shall return.

I shall return.’ Having said this, he twisted and turned restlessly upon his couch. But the couch entangled his legs, preventing him from getting off it, much less going to the Blessed One.

“Già-la then said to the brahmin ascetic Ba-lê: ‘You are devoid of wisdom and speak only empty words: “I shall return. I shall return.” Yet you cannot even get off that couch; how could you go to the assembly?’ After rebuking Ba-lê-putra, he returned to the assembly and reported: ‘On behalf of the assembly, I went and spoke to Ba-lê-putra. He replied: “I shall return. I shall return.” At that very moment, he moved his body upon the couch, but the couch clung to his legs and he could not free himself. He cannot even get off that couch; how could he come to this assembly?’

“At that time, a Licchavi youth named Đầu-ma, who was seated in the assembly, immediately rose, bared his right shoulder, knelt upright, joined his palms, and addressed the assembly: ‘Let the assembly wait a moment. I shall personally go and bring that man here.’”

The Buddha said:

“At that time, I said to the Licchavi youth Đầu-ma: ‘That man has made such a declaration, clings to such a view, and has aroused such conceit; it is impossible to make him come to the Buddha. Đầu-ma, even if you bound him with many coils of rope and had a herd of oxen pull him until his body was torn apart, in the end he would still be unable to relinquish such a declaration, such a view, and such conceit in order to come to me. If you do not believe my words, go there and see for yourself.’

“Nevertheless, the Licchavi youth Đầu-ma went to Ba-lê-putra and said to him: ‘Many Licchavis, śramaṇas, Brahmins, brahmin ascetics, and householders have now gathered in your grove. They are all discussing how the brahmin ascetic Ba-lê openly made this declaration before the assembly: “The śramaṇa Gautama possesses great wisdom, and I too possess great wisdom. However many manifestations that śramaṇa displays, whether many or few, I shall display twice as many.” The śramaṇa Gautama is now in that grove. You should return.’ Ba-lê-putra replied: ‘I shall return. I shall return.’ Having said this, he moved his body upon the couch, but the couch then entangled his legs, preventing him from getting off it, much less going to the Blessed One.

“Đầu-ma then said to Ba-lê-putra: ‘You are devoid of wisdom and speak only empty words: “I shall return. I shall return.” Yet you cannot even get off this couch; how could you go to the assembly?’

“Đầu-ma further said to Ba-lê-putra: ‘Those who possess wisdom can understand through an analogy. Long ago, a lion, the lord of beasts, lived in a deep forest. Early in the morning, the lion emerged from his cave, gazed in the four directions, stretched himself, and roared three times.

He then prowled about in search of flesh to eat. Ba-lê-putra, after that lion, the lord of beasts, had eaten and returned to the forest, a jackal would always follow behind and eat the scraps. When its strength and vigor had become abundant, it thought to itself: “After all, what sort of beast is that lion in the forest?

Is he truly superior to me? I shall now take sole possession of a forest. Early in the morning, I shall emerge from my cave, gaze in the four directions, stretch myself, roar three times, and then prowl about.” It wanted to imitate the lion’s roar, but instead uttered only the yelp of a jackal.

Ba-lê-putra, you are now just the same. It is through the Buddha’s majestic virtue that you continue to live in the world and receive people’s offerings, yet now you would contend with the Tathagata.’ Đầu-ma then spoke these verses of rebuke:

The jackal calls itself a lion,

Regarding itself as king of beasts.

It wishes to utter a lion’s roar,

But instead yelps like a jackal.

Alone within the empty forest,

It regards itself as king of beasts.

It wishes to utter a lion’s roar,

But instead yelps like a jackal.

Crouching down, it seeks mice in their holes;

In charnel grounds, it searches for corpses.

It wishes to utter a lion’s roar,

But instead yelps like a jackal.

“Đầu-ma said: ‘You are just the same. It is through the Buddha’s beneficence that you continue to live in the world and receive people’s offerings, yet now you would contend with the Tathagata.’ Đầu-ma then rebuked him to his face with four analogies. Afterward, he returned to the assembly and reported: ‘On behalf of the assembly, I went to summon Ba-lê-putra. He replied to me: “I shall return. I shall return.” He then moved his body upon the couch, but the couch entangled his legs and he could not free himself. He cannot even get off the couch, much less come to this assembly.’

“The Blessed One then said to Đầu-ma: ‘I told you beforehand that it was impossible to make that man come to the Buddha. Even if you bound him with many coils of leather rope and had a herd of oxen pull him until his body was torn apart, in the end he would still not relinquish that declaration, that view, and that conceit in order to come to me.’

“O brahmin ascetic, I then expounded various teachings to the assembly, instructing, encouraging, benefiting, and delighting them. Before the assembly, I uttered the lion’s roar three times, then rose into the air and flew back to my former abode.”

The Buddha said to the brahmin ascetic:

“There are ascetics and brahmins who say: ‘The entire world was created by the Sovereign Brahma.’ I ask them: ‘Was the entire world truly created by the Sovereign Brahma?’ They cannot answer, but instead ask Me: ‘Gautama, how is this matter to be understood?’ I answer them: ‘At one time, when this world began to dissolve, certain other beings, their life spans and karma exhausted, passed away from the Heaven of Radiant Sound and were born in another, empty Brahma realm.

They then developed craving for that place, became attached to it, and wished that other beings might also be born there. When the life spans and karma of other beings were exhausted, they too were born in that place. Thereupon, the first being thought to himself: “I am now the Great Brahma King, spontaneously existent and created by no one.

I can comprehend the purpose of all meanings; I am absolutely sovereign over a thousand worlds, capable of creating and transforming, supremely wondrous, and the father and mother of humankind. I arrived here first, alone and without companions. Through my power these beings came into existence; I created these beings.” The other beings likewise concurred, calling him the Brahma King, spontaneously existent, able to comprehend the purpose of all meanings, absolutely sovereign over a thousand worlds, capable of creating and transforming, supremely wondrous, and the father and mother of humankind.

They thought: “He alone existed before us, while we came into existence afterward; we were created by that Great Brahma King.” When the life spans of these beings ended, they were reborn in this world. Gradually they grew up, shaved off their hair and beards, donned the three Dharma robes, left the household life, and cultivated the Way. They entered meditative concentration and samadhi, and in accordance with their concentrated minds recollected their former lives.

They then declared: “This Great Brahma King is spontaneously existent and was created by no one. He can comprehend the purpose of all meanings; he is absolutely sovereign over a thousand worlds, capable of creating and transforming, supremely wondrous, and the father and mother of humankind. That Great Brahma abides eternally, undergoes no change, and is not subject to transformation.

We were all created by Brahma and are therefore impermanent, do not endure for long, and are subject to transformation.” Thus, brahmin, because of this circumstance, those ascetics and brahmins all say that the Sovereign Brahma created this world. Brahmin, the creation of the world is not something those people can fathom; only a Buddha can know it. Moreover, the Buddha also knows what lies beyond it.

Yet although He knows, He is not attached. He knows in accordance with reality suffering, its arising, its cessation, its gratification, its danger, and the escape from it; through equanimous contemplation, He attains liberation without remainder. This is called the Tathagata.’”

The Buddha told the brahmin:

“There are ascetics and brahmins who say: ‘Playfulness and indolence are the origin of beings.’ I say to them: ‘Do you truly maintain that playfulness and indolence are the origin of beings?’ They cannot answer, but instead ask Me: ‘Gautama, how is this matter to be understood?’ I reply: ‘Some beings in the Heaven of Radiant Sound, because of playfulness and indolence, passed away when their bodies broke up and their lives ended, and were reborn in this world.

They gradually grew up, shaved off their hair and beards, donned the three Dharma robes, left the household life, and cultivated the Way. Eventually they entered meditative concentration and samadhi. Through the power of samadhi, they perceived their former lives and declared: “Those beings, because they did not indulge in playfulness and indolence, abide there eternally, endure for a long time, and undergo no change.

Because we repeatedly indulged in play, we came to be subject to impermanence and transformation.” Thus, brahmin, because of this circumstance, those ascetics and brahmins say that playfulness is the origin of beings. The Buddha knows all these matters and also knows what lies beyond them. He knows, yet is not attached.

Because He is not attached, He knows in accordance with reality suffering, its arising, its cessation, its gratification, its danger, and the escape from it; through equanimous contemplation, He attains liberation without remainder. This is called the Tathagata.”

The Buddha said to the brahmin:

“There are ascetics and brahmins who say: ‘Mental vexation is the origin of beings.’ I say to them: ‘Do you truly maintain that mental vexation is the origin of beings?’ They do not know how to answer and instead ask Me: ‘Gautama, how is this matter to be understood?’ I tell them: ‘Some beings, after gazing at one another for a time, became mentally vexed. Because of this, they passed away and were reborn in this world.

They gradually grew up, shaved off their hair and beards, donned the three Dharma robes, left the household life, and cultivated the Way. They then entered meditative concentration and samadhi. Through the power of samadhi, they perceived their former lives and declared: “Those beings, because they did not gaze at one another, did not become mentally vexed and therefore remained eternal and unchanging.

Because we repeatedly gazed at one another, we became mentally vexed; consequently, we came to be subject to impermanence and transformation.” Thus, brahmin, because of this circumstance, those ascetics and brahmins say that mental vexation is the origin of beings. Such matters are known only by a Buddha, who also knows what lies beyond them. He knows, yet is not attached.

Because He is not attached, He knows in accordance with reality suffering, its arising, its complete cessation, its gratification, its danger, and the escape from it; through equanimous contemplation, He attains liberation without remainder.”

The Buddha said to the brahmin:

“What I have taught is thus. There are ascetics and brahmins who privately slander Me, saying: ‘The ascetic Gautama claims that when his disciples enter pure liberation and perfect the practice of purity, they know purity, but do not know complete purity.’ Yet I do not say this: ‘When My disciples enter pure liberation and perfect the practice of purity, they know purity, but do not know complete purity.’ Brahmin, what I actually say is: ‘My disciples enter pure liberation and perfect the practice of purity; they know purity, and everything is entirely pure.’”

At that time, the brahmin said to the Buddha:

“Those who slander the ascetic Gautama by saying, ‘The ascetic Gautama claims that when his disciples enter pure liberation and perfect the practice of purity, they know purity, but do not know complete purity,’ gain no wholesome benefit. The Blessed One does not say this. What the Blessed One actually says is: ‘My disciples enter pure liberation and perfect the practice of purity; they know purity, and everything is entirely pure.’”

He then said to the Buddha:

“I too shall enter this pure liberation, perfect the practice of purity, and know everything completely.”

The Buddha told the brahmin:

“For you to enter it would indeed be exceedingly difficult. Holding a different view, accepting a different doctrine, and following a different practice, you wish to rely upon another view to enter pure liberation; this is truly most difficult. Nevertheless, if you have joyful faith in the Buddha and your faith remains unbroken, you will always attain peace and happiness for a long time.”

Then the brahmin Fangjiaba, having heard what the Buddha had taught, rejoiced and respectfully practiced it.

16. THE SUTRA OF SIGALAKA

Thus have I heard.

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

Then, at the appropriate time, the Blessed One donned his robe, took up his bowl, and entered the city to seek alms. At that time, in the city of Rajagriha, there was a householder’s son named Sigala. Early one morning, he left the city and went to a public park. Having just bathed, with his entire body still wet, he bowed in every direction: East, West, South, North, Above, and Below.

The Blessed One saw Sigala, the householder’s son, go to the public park after bathing and, with his entire body still dripping wet, bow in this way. He approached and asked:

“Why did you leave the city early in the morning and come to this public park, your entire body still drenched, to bow to the directions in this way?”

Sigala said to the Buddha:

“When my father was about to die, he instructed me, ‘If you wish to bow in reverence, first bow to the directions East, West, South, North, Above, and Below.’ I obey my father’s teaching and dare not go against it. Therefore, after bathing, I join my palms, face East, and first pay homage to the eastern direction; then I proceed to pay homage to all the directions—West, South, North, Above, and Below.”

The Buddha said to Sigala:

“Householder’s son! Those names for the directions do indeed exist; it is not that they do not. Yet in the Dharma of my noble disciples, reverence is not shown by paying homage to the six directions in this way.”

Sigala said:

“I beseech the Blessed One, out of compassion, to teach me how to pay homage to the six directions according to the Dharma of the noble ones.”

The Buddha said to the householder’s son:

“Listen attentively and reflect well. I shall explain it to you.”

Sigala replied:

“Yes, Venerable Sir. I very much wish to hear.”

The Buddha said to Sigala:

“If a householder or a householder’s son knows to avoid the four karmic defilements, does no evil through the four causes, and clearly understands the six ways of dissipating wealth—

“Thus, Sigala, if a householder or a householder’s son avoids the four evil deeds and thereby reveres the six directions, his present life will be good and his future life will also bring good results. He establishes a foundation in this life and a foundation for the next; in the present he is praised by the wise and obtains the supreme fruit; after death, he is reborn in heaven, in a good realm.

“Sigala, you should know that the four karmic defilements are: killing living beings, stealing, sexual misconduct, and false speech.

“What are the four causes of evil? They are desire, anger, fear, and ignorance. Whoever commits evil through these four causes will suffer loss.” Having said this, the Buddha further spoke this verse:

Whoever acts through these four states—

Desire, anger, fear, and ignorance—

Finds his honor gradually diminished,

Like the moon at the month’s end.

“Sigala, whoever does no evil through the four causes finds his welfare increasing day by day:

Whoever commits no evil

Through desire, anger, fear, or ignorance,

Finds his honor ever increasing,

Like the moon waxing toward fullness.

“Sigala, the six ways of dissipating wealth are:

“1. Addiction to intoxicating drink.

“2. Gambling.

“3. Dissipation.

“4. Addiction to entertainments.

“5. Associating with evil companions.

“6. Idleness.

“Sigala, if a householder or a householder’s son clearly understands the four karmic defilements, does no evil through the four causes, and also understands the six ways of dissipating wealth, then, Sigala, by avoiding those four causes he makes offerings to the six directions. His present life will be good and his future life will be good; he establishes a foundation in this life and a foundation for the next. In the present he is praised by the wise and obtains the supreme fruit; after death, he is reborn in heaven, in a good realm.

“Furthermore, Sigala, you should know that drinking intoxicants has six faults:

“1. Loss of wealth.

“2. The arising of illness.

“3. Quarrels.

“4. An evil reputation spreads everywhere.

“5. Sudden outbursts of anger.

“6. The gradual decline of wisdom.

“Sigala, if that householder or householder’s son drinks intoxicants without restraint, his family property will dissipate day by day.

“Sigala, gambling has six harmful consequences:

“1. One’s wealth diminishes day by day.

“2. Winning creates enmity.

“3. One is censured by the wise.

“4. People neither respect nor trust one.

“5. One is shunned; and sixth, the thought of stealing arises.

“Sigala, if a householder or a householder’s son remains addicted to gambling, his family property will dissipate day by day.

“Sigala, dissipation has six faults:

“1. One does not protect oneself.

“2. One cannot protect one’s property and goods.

“3. One cannot protect one’s children and grandchildren.

“4. One is frequently afraid.

“5. One’s body is beset by suffering and hardship.

“6. One delights in giving rise to falsehood.

“These are the six faults. If a householder or a householder’s son continues in dissipation without restraint, his family property will dissipate day by day.

“Sigala, addiction to entertainments has six faults:

“1. One seeks places where there is singing.

“2. One seeks places where there is dancing.

“3. One seeks places where stringed instruments and flutes are played.

“4. One seeks places where handbells are performed.

“5. One seeks places where exquisite music is heard.

“6. One seeks places where drums are beaten.

“These are the six harmful consequences of entertainments. If a householder or a householder’s son remains addicted to entertainments without restraint, his family property will dissipate day by day.

“Sigala, associating with evil companions has six faults:

“1. They seek ways to deceive.

“2. They delight in secret places.

“3. They seduce members of other households.

“4. They scheme to seize the property of others.

“5. They contrive to turn profits to themselves.

“6. They delight in exposing the faults of others.

“These are the six harmful consequences of evil companionship. If a householder or a householder’s son continues to associate with evil people, his family property will dissipate day by day.

“Sigala, idleness has six faults:

“1. When wealthy, one is unwilling to work.

“2. When poor, one is unwilling to be diligent.

“3. When it is cold, one is unwilling to be diligent.

“4. When it is hot, one is unwilling to be diligent.

“5. When it is light, one is unwilling to be diligent.

“6. When it is dark, one is unwilling to be diligent.

“These are the six harmful consequences of idleness. If a householder or a householder’s son remains idle, his family property will dissipate day by day.”

Having said this, the Buddha spoke this verse:

One addicted to intoxicating drink,

Who also has drinking companions,

Will see his accumulated wealth

Dissipate along with him;

He drinks without moderation

And ever delights in song and dance;

By day he roams through others’ homes,

And thereby brings about his own downfall.

He follows evil friends and does not reform;

He goes to others’ homes and speaks abusively.

Through wrong views he is censured by others;

For wrongdoing, he is cast aside.

Gambling, infatuated with others’ beauty,

He speaks only of victory and defeat.

He does not turn away from evil friends;

For wrongdoing, he is cast aside.

Intoxicants make him reckless and deluded;

In poverty, he cannot provide for himself.

He spends without regretting his wealth,

Ruining his household and bringing calamity;

He gambles and gathers with others to drink,

And secretly approaches another man’s wife.

Growing accustomed to base conduct,

He wanes like the moon at the month’s end.

Doing evil, he must suffer evil;

He joins in deeds with evil friends.

In this life and in the next,

In the end he achieves nothing.

By day he delights in sleeping;

At night he lies awake amid fantasies.

Benighted, without virtuous friends,

He cannot manage his household affairs.

Morning and evening he does no work;

In cold and heat alike he remains idle.

He undertakes tasks without reflection,

And in the end his labor is in vain.

But one who heeds neither cold nor heat,

And diligently works morning and evening—

What undertaking could he not accomplish?

Throughout his life he will be free from anxiety.

The Buddha said to Sigala:

“There are four kinds of enemies who appear to be friends. You should recognize them. Who are these four?

“1. One who takes everything.

“2. One who offers fine words.

“3. One who flatters and complies.

“4. An evil companion.

“One who takes everything habitually does four things:

“1. He gives first and takes back afterward.

“2. He gives little and expects much in return.

“3. Out of fear, he reluctantly pretends to be a friend.

“4. For the sake of gain, he reluctantly pretends to be a friend.

“One who offers fine words habitually does four things:

“1. He goes along with both good and evil.

“2. They keep their distance when adversity arises.

“3. They hinder what is good.

“4. When they see danger approaching, they seek to shift it onto others.

“The flatterer habitually does four things:

“1. They are deceitful concerning the past.

“2. They are deceitful concerning the future.

“3. They are deceitful concerning the present.

“4. On seeing even the slightest fault, they hasten to rebuke and punish.

“The evil friend habitually does four things: first, being a companion in drinking intoxicants; second, being a companion in gambling; third, being a companion in sexual misconduct; and fourth, being a companion in song and dance.”

After the Blessed One had spoken thus, he uttered a verse:

The friend who submits from fear and feigns affection,

And the flatterer, are alike.

The deferential friend is close, yet deceitful;

An evil friend is an evil companion.

Do not place your trust in friends such as these;

The wise should clearly recognize them.

One should quickly keep far away,

As one avoids a perilous road.

The Buddha again said to Sudatta:

“There are four kinds of intimate friends worthy of closeness, for they continually bring benefit and protection. What are the four?

“1. One who restrains you from wrongdoing.

“2. One who loves you.

“3. One who helps you.

“4. One who shares in your affairs.

“These are the four kinds of intimate friends worthy of closeness.

“Sudatta, one who restrains you from wrongdoing habitually does four things that bring great benefit and protection:

“1. On seeing another commit evil, they restrain them.

“2. They point out what is right and upright.

“3. They possess a compassionate heart.

“4. They show the path to rebirth in heaven.

“These are the four ways in which one who restrains wrongdoing brings great benefit and protection.

“One who loves you habitually does four things:

“1. They rejoice when you gain benefit.

“2. They grieve when you suffer harm.

“3. They praise your virtues.

“4. On hearing you speak evil, they seek to restrain you.

“These are the four ways in which one who loves you brings great benefit and protection.

“One who helps you does four things. What are the four? They are:

“1. They protect you from heedlessness.

“2. They protect your wealth from being squandered through heedlessness.

“3. They protect you from fear.

“4. They counsel you in private.

“One who shares in your affairs habitually does four things:

“1. They do not begrudge even their life for a friend.

“2. They do not begrudge their possessions for a friend.

“3. They rescue a friend from fear.

“4. They counsel a friend in private.”

After speaking thus, the Blessed One again uttered a verse:

The friend who restrains wrongdoing,

The compassionate friend who loves,

The friend who benefits a friend,

The friend who shares a friend’s affairs—

These four are worthy of closeness;

The wise should associate with them.

They are dearer than other kin,

As a loving mother holds her child dear.

If one wishes to be close to one worthy of closeness,

One should befriend a steadfast friend.

A friend endowed with moral conduct

Is like a flame that illuminates others.

The Buddha again said to Sudatta:

“You should understand the meaning of the six directions. What are the six directions?

“1. The eastern direction is one’s parents.

“2. The southern direction is one’s teachers.

“3. The western direction is one’s wife and concubines.

“4. The northern direction is one’s friends and relatives.

“5. The upper direction is one’s elders, śramaṇas, and brahmins.

“6. The lower direction is one’s servants.

“Sudatta, a child should honor and obey their parents in five ways. What are the five?

“1. Provide for them so that they lack nothing.

“2. Inform them of whatever one intends to do.

“3. Do not oppose what one’s parents do.

“4. Do not disobey what one’s parents teach.

“5. Do not obstruct the right livelihood undertaken by one’s parents.

“Parents should care for their children in these five ways:

“1. Restrain their children from committing evil.

“2. Show them what is upright and wholesome.

“3. Love them to the very marrow of their bones.

“4. Choose a good marriage for them.

“5. Provide them with necessities at the proper time.

“Sudatta, when a child thus honors, obeys, and provides for their parents, that direction is secure and free from fear.

“A disciple should attend upon their teacher in five ways:

“1. Serve the teacher and provide whatever is needed.

“2. Pay homage and make offerings.

“3. Respect and cherish the teacher.

“4. Do not oppose any instruction the teacher gives.

“5. Carefully remember and never forget whatever the teacher instructs. A disciple should honor and serve their teacher in these five ways.

“A teacher likewise cares for a disciple in five ways:

“1. Teach them methodically.

“2. Teach them what they do not yet know.

“3. Clearly explain the meaning of whatever they ask.

“4. Introduce them to good friends.

“5. Teach them everything the teacher knows without concealment or reserve.

“Sudatta, if a disciple honors, obeys, and reveres their teacher, that direction is secure and free from fear.

“Sudatta, a husband should likewise treat his wife in five ways:

“1. Treat her with courtesy.

“2. Maintain dignity without harshness.

“3. Provide food and clothing at the proper time.

“4. Provide adornments at the proper time.

“5. Entrust the household affairs to her.

“Sudatta, just as a husband treats his wife in five ways, a wife should likewise honor her husband in five ways. What are the five?

“1. Rise before him.

“2. Sit down after him.

“3. Speak gentle and harmonious words.

“4. Be respectful, yielding, and accommodating.

“5. Anticipate her husband’s wishes.

“Sudatta, in these ways a wife honors and treats her husband. Thus that direction is secure and free from fear.

“Sudatta, one should treat one’s relatives with affection and respect in five ways:

“1. Provide for them.

“2. Speak gentle and harmonious words.

“3. Help them achieve their aims.

“4. Share benefits with them.

“5. Do not deceive them.

“Relatives should likewise respond in five ways:

“1. Protect one from heedlessness.

“2. Protect one’s wealth from being squandered through heedlessness.

“3. Protect one from fear.

“4. Admonish one another in private.

“5. Always praise one another.

“Sudatta, when one knows how to treat one’s relatives with affection and respect in this way, that direction is secure and free from fear.

“Sudatta, a master should direct servants in five ways:

“1. Assign them work according to their abilities.

“2. Provide food and drink at the proper time.

“3. Reward their labor at the proper time.

“4. Provide medicine when they are ill.

“5. Allow them time to rest.

“Servants should serve their master in five ways:

“1. Rise early.

“2. Perform their work thoroughly.

“3. Do not steal.

“4. Perform their work in an orderly manner.

“5. Preserve their master’s good reputation.

“Sudatta, if a master treats servants in this way, that direction is secure and free from fear.

“A donor should support śramaṇas and brahmins in five ways:

“1. Perform bodily acts of loving-kindness.

“2. Perform verbal acts of loving-kindness.

“3. Perform mental acts of loving-kindness.

“4. Give offerings at the proper time.

“5. Do not close the door and turn them away.

“Śramaṇas and brahmins likewise exhort and teach donors in six ways:

“1. Restrain them from committing evil.

“2. Teach them what is wholesome.

“3. Exhort and instruct them with a wholesome heart.

“4. Enable them to hear what they have not yet heard.

“5. Clarify what they have already heard.

“6. Show them the path to rebirth in heaven.

“Sudatta, if a donor thus honors and supports śramaṇas and brahmins, that direction is secure and free from fear.”

After the Blessed One had spoken thus, he again uttered a verse:

Parents are the eastern direction;

Teachers are the southern direction;

Husband and wife are the western direction;

Relatives are the northern direction;

Servants are the lower direction;

Śramaṇas are the upper direction.

Children of good families

Pay homage to these directions.

Obedient and devoted at all proper times,

At death they are reborn in heaven.

Giving generously and speaking gently,

Helping others achieve their aims,

Sharing benefits equally,

And letting others enjoy what one possesses—

These four practices are like a carriage

That bears every heavy burden.

If these four practices did not exist in the world,

There would be no filial care.

These four practices in the world

Are chosen by the wise.

When practiced, they yield great fruit,

And one’s good name spreads far and wide.

Prepare and adorn places to sit and lie down,

And serve the finest food,

Providing each person according to their station;

Then one’s good name spreads far and wide.

Do not abandon old friends and relatives;

Show them what brings benefit;

Those above and below remain ever harmonious,

One will surely gain a good reputation.

First, thoroughly learn a trade;

Only afterward will wealth and profit arise.

When wealth and profit have been gained,

Take good care to preserve them.

In spending, do not be extravagant;

Choose well those whom you befriend.

Those who deceive and cause conflict—

It is better not to draw near them.

Wealth accumulates from what is little,

As bees gather nectar from flowers.

Treasures amassed day by day

Will remain undiminished throughout one’s life.

First, eat in proper measure;

Second, be diligent in one’s work;

Third, make provisions in advance,

As a safeguard against times of need;

Fourth, cultivate fields and engage in trade,

And choose suitable land for raising livestock;

Fifth, build stupas and shrines;

Sixth, establish dwellings for the Sangha.

Householders should diligently attend

To these six matters without delay.

Whoever is able to act in this way

Will keep the household from declining;

Their wealth will increase day by day,

As a hundred rivers flow into the sea.

At that time, Śubha Jīvaka addressed the Buddha:

“Excellent, Blessed One! This truly surpasses all that I have long hoped for and far exceeds my father’s instructions. It is like setting upright what had been overturned; like opening what had been closed; like bringing understanding to one who was bewildered; or like a lamp encountered in a dark house, by whose light one who has eyes can immediately see.

What the Tathagata has taught is likewise: by innumerable skillful means, he awakens those who are foolish and benighted and makes the pure Dharma manifest. The Buddha is the Tathagata, the One Worthy of Reverence, the Perfectly Enlightened One, and therefore is able to reveal and guide the way for the world. I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha.

I respectfully beseech the Blessed One to accept me as an upasaka within the True Dharma. From this day until the end of my life, I vow not to kill, not to steal, not to engage in sexual misconduct, not to speak falsely, and not to consume intoxicants.”

At that time, after hearing what the Buddha had taught, Śubha Jīvaka rejoiced and respectfully practiced it.