長阿含經

20. THE AMBATTHA SUTRA

Thus have I heard:

At one time, the Buddha was traveling through the country of Kosala together with a community of one thousand two hundred and fifty great bhikkhus. He arrived at Icchanankala, a Brahmin village in Kosala, and spent the night in the Iccha Grove.

At that time, there was a Brahmin named Pokkharasati staying in the village of Ukkattha. That village was prosperous and populous, and King Pasenadi had granted it to the Brahmin Pokkharasati as a brahmadeya. For seven generations on both his mother's and father's sides, this Brahmin was of pure descent and was never disparaged by others.

He had thoroughly mastered the recitation of the three ancient Vedas, could analyze the various scriptures, and was also skilled in the marks of a great man and the rites of sacrifice. He had five hundred disciples, whom he instructed without neglect. He had a young Brahmin disciple named Ambattha, who likewise, for seven generations on both his mother's and father's sides, was of pure descent and was never disparaged by others.

He had thoroughly mastered the recitation of the three ancient Vedas, could analyze the various scriptures, and was also skilled in the marks of a great man and the rites of sacrifice. He too had five hundred young Brahmin disciples, whom he instructed without neglect, being no different from his teacher.

At that time, the Brahmin Pokkharasati heard it said that the ascetic Gotama, a son of the Sakyans, had gone forth from the household life and attained awakening, and that together with a community of one thousand two hundred and fifty great bhikkhus he had arrived at Icchanankala, the Brahmin village, and was staying in the Iccha Grove. His great renown had spread throughout the world: he was the Tathagata, the Worthy One, the Perfectly Awakened One, endowed with the ten epithets.

In this world with its devas, humans, Maras and Brahmas, ascetics and Brahmins, he had realized the truth for himself and then taught the Dharma to others. His teaching was excellent in the beginning, excellent in the middle, and excellent in the end, complete in meaning and expression, and it proclaimed the pure holy life. Such a true person should be visited.

He thought, “I should now go and see the ascetic Gotama, to ascertain whether the report spread everywhere that he possesses the thirty-two marks is true. But by what means might I see the Buddha's marks?” Then he thought again, “My disciple Ambattha, for seven generations on both his mother's and father's sides, is of pure descent and has never been disparaged by others. He has thoroughly mastered the recitation of the three ancient Vedas, can analyze the various scriptures, and is skilled in the marks of a great man and the rites of sacrifice.

He alone can be sent to examine the Buddha and determine whether he possesses those marks.”

The Brahmin therefore sent his disciple Ambattha, saying:

“Go and see whether the ascetic Gotama truly possesses the thirty-two marks or whether the report is false.”

Ambattha immediately asked his teacher:

“How am I to examine Gotama's marks and determine whether the report is true or false?”

His teacher replied:

“I shall now tell you. If a person truly possesses the thirty-two marks of a great man, there are certainly two possible destinies and no other. If he remains at home, he will become a wheel-turning sage king, ruling the four quarters of the world, governing according to the Dharma, guiding and leading the people, and possessing the seven treasures:

“1. The treasure of the golden wheel.

“2. The treasure of the white elephant.

“3. The treasure of the blue-green horse.

“4. The treasure of the divine jewel.

“5. The treasure of the precious woman.

“6. The treasure of the householder.

“7. The treasure of the military commander.

“The king will have one thousand sons, courageous and wise, who subdue his enemies. Without any need for weapons, the world will be at peace and the people throughout his realm will have nothing to fear. But if he takes no delight in worldly life, goes forth, and seeks the Way, he will become a Tathagata, a Worthy One, a Perfectly Awakened One, endowed with the ten epithets. By this you may determine whether the reports concerning Gotama are true or false.”

Ambattha obeyed his teacher's command. He had a splendid carriage harnessed, took five hundred young Brahmin disciples with him, and at daybreak departed from the village for the Iccha Grove. Upon arriving, he descended from the carriage and went on foot to the Blessed One. While discussing matters of doctrine with him, whenever the Blessed One was seated, the young Brahmin remained standing; whenever the Blessed One stood, the young Brahmin sat down. The Buddha said to the young Brahmin:

“Have you ever conversed in this manner with elder and senior Brahmins?”

The young Brahmin said to the Buddha:

“What do you mean by saying this?”

The Buddha told the young Brahmin:

“While we are conversing, when I sit, you stand; when I stand, you sit. Is this how your teacher taught you to conduct a discussion?”

The young Brahmin said to the Buddha:

“According to the Brahmin custom I follow, when one sits, both sit; when one stands, both stand; and when one lies down, both lie down. But as for shaven-headed ascetics, bereft of wives, base and lowly, who practice dark doctrines—when I discuss doctrine with such people, I do not observe the conventions of sitting and standing.”

The Blessed One then said to that young Brahmin:

“Young man, you have not been properly trained.”

When the young Brahmin heard the Blessed One address him as “young man” and also heard himself criticized as improperly trained, he immediately became angry and rebuked the Buddha, saying:

“These sons of the Sakyan clan are malicious and have no proper manners.”

The Buddha asked the young Brahmin:

“What wrong have the Sakyans done to you?”

The young Brahmin said:

“Once in the past, I had some business for my teacher with the Sakyans in Kapilavatthu. At that time, many Sakyans had assembled in the meeting hall on some business of their own. Seeing me approach from afar, they treated me with contempt, laughed and joked, failed to observe proper decorum, and showed no mutual respect.”

The Buddha told the young Brahmin:

“When those Sakyans are in their own country, they may enjoy themselves as they please. It is like a bird in the forest where its nest lies: it comes and goes freely. In the same way, when the Sakyans are in their own country, they may enjoy themselves freely.”

The young Brahmin said to the Buddha:

“There are four castes in the world: Kshatriyas, Brahmins, householders, and Shudras. The other three castes always honor, respect, and make offerings to Brahmins. Those Sakyans should not behave as they do. Those servile Sakyans are base and lowly, yet they do not show respect to a Brahmin such as me.”

The Blessed One then thought, “This young Brahmin has repeatedly reviled them and used the word ‘servile.’ Should I disclose his own origins and thereby humble him?” The Buddha then asked the young Brahmin:

“What is your clan?”

The young Brahmin replied:

“I belong to the Kanhayana clan.”

The Buddha told the young Brahmin:

“By that lineage, you are descended from a slave of the Sakyan clan.”

At that time, the five hundred young Brahmin disciples all raised their voices and said to the Buddha:

“Do not say that. Do not say that this young Brahmin is descended from a slave of the Sakyan clan. Why? This eminent young Brahmin is truly the son of a noble family, handsome in appearance, eloquent at the proper time, learned, and widely educated. He is fully capable of discussing and debating with Gotama.”

The Blessed One said to the five hundred young Brahmins:

“If your teacher is not as you have described him, I shall set him aside and discuss doctrine with you. If your teacher truly is as you have described him, you should remain silent and allow me to discuss doctrine with your teacher.”

The five hundred young Brahmins then said to the Buddha:

“We shall all remain silent. Please discuss doctrine with our teacher.”

The Blessed One then said to Ambattha:

“In the distant past, long ago, there was a king named Okkaka. The king had four sons. The first was named Okkamukha. The second was named Karandu. The third was named Hatthinika. The fourth was named Sinipura. The king's four sons committed a minor offense, and the king banished them from the country. They went south of the Himalayas and lived in a grove of saka trees. The mothers of the four princes and all their relatives missed them and thought continually of them. They gathered together to deliberate, then went before King Okkaka and said:

“Great King, you should know that our four sons have been separated from us for a long time. Now we wish to go visit them.”

The king said:

“If you wish to go, you may do as you please.”

“The mothers and their relatives, having heard the king’s instruction, immediately journeyed to the southern side of the Snow Mountains, into the forest of straight trees, and came to where the four sons were. The mothers said:

“‘My daughter shall be given in marriage to your son, and your daughter shall be given in marriage to my son.’

“Thus, they were paired together as husbands and wives. Later, sons were born to them, all of handsome and dignified appearance.

“At that time, when King Thanh Ma heard that the mothers had given their daughters in marriage to his four sons and that handsome sons had been born to them, he was greatly delighted and exclaimed: ‘They are truly sons of the Sakya clan! They are truly Sakya sons!’ Because they were able to establish themselves independently, they were accordingly given the name Sakya. King Thanh Ma was the ancestor of the Sakya clan.

The king had a blue-clad female servant named Phuong Dien, who was handsome in appearance. She had relations with a brahmin and became pregnant, giving birth to a young brahmin who could speak as soon as he fell to the ground. He said to his parents: ‘Bathe me and cleanse away the impurities.

When I grow up, I will repay your kindness.’ Because he could speak immediately after birth, he was named Thanh Vuong. Just as nowadays, when a newborn can speak, everyone becomes frightened and names the child ‘Frightful,’ so it was with him. Because he could speak immediately upon birth, he was named Thanh Vuong.

From that time until the present, the brahmins have taken Thanh Vuong as their clan name.”

He further said to the young brahmin:

“Have you ever heard the elderly and senior brahmins speak of the origin of this lineage?”

At that time, the young brahmin remained silent and did not answer. He was asked a second time, but again did not answer. The Buddha asked him a third time, saying:

“I have asked you three times. Answer quickly. If you do not answer, the Vajrapani warriors standing on either side of me, holding golden maces in their hands, will strike your head and split it into seven pieces.”

At that moment, a Vajrapani warrior holding a golden mace stood in midair directly above the young brahmin’s head. If the young brahmin did not answer the question in due time, he would bring down the golden mace and shatter his head. The Buddha said to the young brahmin:

“Raise your head and look.”

The young brahmin looked up and saw the Vajrapani warrior standing in midair with a golden mace in his hand. Seeing this, he became utterly terrified, and the hairs all over his body stood on end. He immediately rose from his seat, approached the Blessed One, and sought refuge and protection with him. The young brahmin said to the Buddha:

“Blessed One, please ask me. I will answer.”

The Buddha asked the young brahmin:

“Have you ever heard the elderly and senior brahmins speak of the origin of this lineage?”

The young brahmin replied:

“I believe that I have heard it before. Such an event truly occurred.”

Then all five hundred young brahmins raised their voices and said to one another:

“This Amatthu truly belongs to the lineage of servants of the Sakyas. The ascetic Gautama has spoken the truth, while we have harbored contempt and arrogance without cause.”

The Blessed One then thought: “These five hundred young brahmins will surely afterward become contemptuous and call this young brahmin a servant. I shall now employ an expedient means to remove the designation ‘servant.’” He then said to the five hundred young brahmins:

“Be careful not to call this man a servant. Why is this? His brahmin ancestor was a great seer of immense spiritual power. He confronted King Thanh Ma and demanded his daughter in marriage. Out of fear, the king gave his daughter to him.”

Through these words of the Buddha, the young brahmin was spared the designation “servant.”

The Blessed One then said to Amatthu:

“What do you think, young brahmin? Suppose a Kshatriya maiden whose parents through seven generations were of pure descent and had never been despised were given in marriage to a brahmin and bore him a son, a handsome young brahmin. When this son entered an assembly of Kshatriyas, would he be offered a seat, given water, and permitted to recite the teachings of the Kshatriyas?”

He replied: “He would not.”

“Would he receive his father’s property and inheritance?”

He replied: “He would not.”

“Would he be permitted to succeed to his father’s office?”

He replied: “He would not.”

“What do you think, young brahmin? Suppose a brahmin maiden whose parents through seven generations were of pure descent and had never been despised were given in marriage to a Kshatriya and bore him a handsome son. When this son entered an assembly of brahmins, would he be offered a seat and given water?”

He replied: “He would.”

“Would he be permitted to recite the teachings of the brahmins, enjoy his father’s inheritance, and succeed to his father’s office?”

He replied: “He would.”

“What do you think, young brahmin? Suppose a brahmin were expelled by the brahmins and fled into the Kshatriya caste. Would he be given a seat and water and be permitted to recite the teachings of the Kshatriyas?”

He replied: “He would not.”

“Would he enjoy his father’s inheritance and succeed to his father’s office?”

He replied: “He would not.”

“If a Kshatriya were expelled by the Kshatriyas and went among the brahmins, would he be given a seat, offered water, and permitted to recite the teachings of the brahmins?”

He replied: “He would.”

“Therefore, young brahmin, among women, a Kshatriya woman is superior; among men, a Kshatriya man is superior. It is not the brahmins who are superior.”

Brahma himself spoke this verse:

By birth, the Kshatriya is supreme,

His lineage likewise pure and true.

Perfect in knowledge and conduct,

He is supreme among gods and humans.

The Buddha said to the young brahmin:

“Brahma spoke this verse well, not poorly. I acknowledge it as such. Why is this? For I, the Tathagata, the Perfectly Worthy One, the Fully and Perfectly Awakened One, now also proclaim this meaning:

By birth, the Kshatriya is supreme,

His lineage likewise pure and true.

Perfect in knowledge and conduct,

He is supreme among gods and humans.”

The young brahmin said to the Buddha:

“Gautama, how is one a Supreme Person, perfect in knowledge and conduct?”

The Buddha said to the young brahmin:

“Listen carefully, listen carefully, and consider this well. I shall explain it to you.”

He replied: “Yes, indeed. I very much wish to hear.”

The Buddha said to the young brahmin:

“When a Tathagata appears in the world, he is the Worthy One, the Fully and Perfectly Awakened One, perfect in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Persons, the Teacher of Gods and Humans, the Buddha, the Blessed One. Amid gods, humans, ascetics, brahmins, Maras, and Brahmas, he realizes the truth for himself and then teaches the Dharma to others. His words are good in the beginning, good in the middle, and good in the end; they are complete in meaning and expression and reveal the pure holy life.

When a householder, a householder’s son, or one of another caste hears the true Dharma and gives rise to faith, through that faithful mind he thinks: ‘I now live at home, bound by wife and children, and cannot purely and fully cultivate the holy life. I should shave off my hair and beard, put on the three Dharma robes, leave the household life, and cultivate the Way.’ Afterward, he abandons his home and possessions, bids farewell to his relatives, shaves off his hair and beard, puts on the three Dharma robes, leaves the household life, and cultivates the Way.

Like the other renunciants, he relinquishes all adornments, fully observes the precepts, and does no harm to living beings.

“He lays aside knives and clubs, his mind constantly imbued with moral shame and moral dread, and extends thoughts of loving-kindness toward all. This is abstention from killing.

“He relinquishes the intention to steal and does not take what is not given. His mind remains pure, without any covert intention to pilfer. This is abstention from stealing.

“He abandons sexual desire and purely cultivates the holy life. Diligent and energetic, untainted by lust, he lives in purity. This is abstention from sexual misconduct.

“He abandons false speech, is utterly sincere and without deceit, and neither deludes nor cheats others. This is abstention from lying.

“He abandons divisive speech. If he hears something from one person, he does not repeat it to another; if he hears something from another, he does not repeat it to the first. He reconciles those who are divided and causes them to be close and respectful toward one another. The words he speaks are harmonious and timely. This is abstention from divisive speech.”

“He abstains from harsh speech. He abandons coarse words that delight in troubling others and cause anger and resentment to arise. He speaks gentle words that cause no enmity or harm, bring many benefits, are cherished and respected by all, and are pleasing to hear. This is abstention from harsh speech.

“He abstains from frivolous speech. He speaks at the proper time, truthfully and in accordance with the Dharma; relying on the discipline, his words put an end to disputes. He speaks only when there is a reason and does not utter empty words. This is abstention from frivolous speech.

“He abstains from drinking intoxicants and keeps far away from heedlessness.

“He does not adorn himself with perfumes, flowers, or necklaces.

“He does not go to watch or listen to singing, dancing, and musical performances of any kind.

“He does not sit or sleep upon high beds.

“He does not eat at improper times.

“He does not store up or use gold, silver, or the seven precious substances.

“He does not marry wives or concubines; he does not keep male or female slaves, elephants, horses, buffaloes, cattle, chickens, dogs, pigs, goats, or sheep; nor does he accumulate fields, houses, gardens, or orchards. He does not cheat others with false weights or measures. He does not seize others by the hand or grapple with them.

Nor does he accept goods in pledge. He does not deceive others with falsehood or engage in fraud. He abandons such evil things and puts an end to litigation and all unwholesome conduct.

When traveling, he knows the proper time. If it is not the proper time, he does not go. He measures his stomach when eating and does not store up surplus provisions.

He covers his body with robes and is content when they are sufficient. He always carries his Dharma robes and alms bowl with him, just as a bird in flight carries its two wings with it. In the same way, a bhikshu stores up nothing in excess.

“Manava, other ascetics and brahmins accept the faithful offerings of others yet still seek ways to accumulate possessions, never knowing contentment with robes, food, and drink. Those who enter my Dharma do no such thing.

“Manava, other ascetics and brahmins, though they live on food faithfully offered by others, still engage personally in commerce and trade, plant and cultivate trees, and rely upon spirits and deities. Those who enter my Dharma do no such thing.

“Manava, other ascetics and brahmins, though they live on the faithful offerings of others, still devise means to seek gains and provisions, such as ivory, assorted precious objects, large, high, and spacious beds, and various brilliantly embroidered blankets and cushions. Those who enter my Dharma do no such thing.

“Manava, other ascetics and brahmins, though they accept the faithful offerings of others, still devise means to adorn themselves: anointing their bodies with oil, bathing in perfumed water, applying various fragrant powders, combing their hair until it is fragrant and glossy, wearing beautiful flower garlands, coloring their eyes blue, beautifying their faces, wearing gleaming bracelets, looking at their faces in mirrors, wearing leather shoes of many colors and pure white upper garments, and possessing knives, staffs, attendants, jeweled parasols, jeweled fans, and splendid jeweled carriages. Those who enter my Dharma do none of these things.

“Manava, other ascetics and brahmins, though they live on the faithful offerings of others, devote themselves to amusements, playing cards and games upon boards with eight rows, ten rows, a hundred rows, and every other number of rows, together with many kinds of jesting and merriment. Those who enter my Dharma do none of these things.

“Manava, other ascetics and brahmins, though they live on the faithful offerings of others, still engage in useless talk that obstructs the path: discussing kings and royal affairs, battles, armies and cavalry; officials and great ministers; riding horses and driving carriages to and fro; excursions in gardens and parks; reclining, standing, and walking; women, clothing, food and drink, and personal affairs; and also voyages upon the sea in search of pearls. Those who enter my Dharma do no such thing.

“Manava, other ascetics and brahmins, though they live on the faithful offerings of others, sustain themselves solely through wrong livelihood by countless means: flattering with fine words, displaying signs to invite praise or blame, and seeking gain through gain. Those who enter my Dharma do no such thing.

“Manava, other ascetics and brahmins, though they live on the faithful offerings of others, do nothing but quarrel among themselves, whether in gardens and parks, at bathing ponds, or in halls. They reproach one another, saying: ‘I understand the sutras and discipline. You understand nothing. I follow the right path; you follow a deviant way. You put what comes first afterward and what comes afterward first. I can be patient with you, but you do not know patience. Everything you say is incorrect. If you have any doubt, come and ask me; I can answer it all.’ Those who enter my Dharma do no such thing.

“Manava, other ascetics and brahmins, though they live on the faithful offerings of others, devise means to serve as messengers. They may convey messages for kings, royal ministers, brahmins, or householders, going from one person to another and back again, carrying the words of one to the other and the words of the other to the first. They may do this themselves or send others to do it. Those who enter my Dharma do no such thing.

“Manava, other ascetics and brahmins, though they live on the faithful offerings of others, devote themselves to training for warfare and contests. They may practice with knives, staffs, bows, and arrows; breed fighting chickens, dogs, pigs, goats, sheep, elephants, horses, cattle, or camels; arrange contests between men or women; or perform various entertainments with the sounds of conches, drums, songs, and dances, climbing banner poles upward or downward, forward or backward, and engaging in every kind of game. Those who enter my Dharma do none of these things.

“Manava, Manava, other ascetics and brahmins, though they live on the faithful offerings of others, practice things that obstruct the path and sustain themselves through wrong livelihood by examining the bodily marks of boys and girls to foretell good or bad fortune, beauty or ugliness, and by examining the marks of animals, seeking gain through gain. Those who enter my Dharma do no such thing.

“Manava, other ascetics and brahmins, though they live on the faithful offerings of others, still practice things that obstruct the path and sustain themselves through wrong livelihood. They summon spirits and deities, either driving them away or commanding them to remain; perform various spells of subjugation and countless magical arts that cause people to be afraid; cause things to gather or disperse, bring suffering or happiness; secure a pregnancy or induce an abortion; cast spells upon people to turn them into donkeys or horses; cause people to become blind, mute, or unable to speak; display various tricks; press their palms together toward the sun and moon; and undertake various austerities in pursuit of gain. Those who enter my Dharma do none of these things.

“Manava, other ascetics and brahmins, though they live on the faithful offerings of others, practice things that obstruct the path and sustain themselves through wrong livelihood: reciting spells to cure illness, reciting evil magical formulas or benevolent spells, or serving as physicians and treating various illnesses with acupuncture, moxibustion, and medicines. Those who enter my Dharma do none of these things.

“Manava, Manava, other ascetics and brahmins, though they live on the faithful offerings of others, practice things that obstruct the path and sustain themselves through wrong livelihood: casting spells over water or fire; invoking ghosts and demons; reciting kshatriya spells, bird spells, or spells concerning minute details; using talismans and spells to guard houses and doorways; using talismans and spells to avert fires or damage by rodents; reciting scriptures concerning separation, birth, and death; reading books for interpreting dreams; examining the marks of hands and faces; or reading books concerning every kind of sound. Those who enter my Dharma do no such thing.

“Manava, other ascetics and brahmins, though they live on the faithful offerings of others, practice things that obstruct the path and sustain themselves through wrong livelihood: observing celestial and seasonal signs; predicting whether it will rain, whether grain prices will rise or fall, whether there will be much illness or little, and whether there will be fear or security; speaking of earthquakes, comets, solar eclipses, lunar eclipses, stellar eclipses, or the absence of eclipses; and declaring, ‘Such is an auspicious omen; such is an inauspicious omen.’ Those who enter my Dharma do no such thing.”

“Young Brahmin, although other ascetics and brahmins consume the offerings of the faithful, they practice doctrines that obstruct the path and sustain themselves by wrong livelihood: they may say that this country is superior to that country and that the other country is inferior; or that the other country is superior to this one and that this country is inferior; they examine auspicious and inauspicious signs and predict prosperity and decline. Those who enter my Dharma do none of these things. Instead, they cultivate the noble precepts, their minds free from attachment, and experience inward joy and happiness.

“Although the eye sees forms, one does not grasp their characteristics. The eye is not bound by forms; it remains steadfast and serene, without craving or sorrow, allowing no evil outflows, firmly maintaining the precepts and skillfully guarding the faculty of the eye. The same applies to the ear, nose, tongue, body, and mind. One skillfully restrains the six contacts, guarding and training them so as to attain security. It is like traveling in a four-horse chariot along a level road, while the skilled charioteer holds the reins and whip, controlling the horses so that they do not stray from the way. A bhikshu is likewise: he restrains the horses of the six faculties and remains secure without going astray.

“Possessing such noble precepts and skillfully guarding the faculties in accordance with the noble Dharma, he knows moderation in eating and does not crave flavors. He eats solely to sustain the body, so that it will not be afflicted by suffering, and not out of pride. He keeps his body in balance so that old suffering may cease and new suffering may not arise, so that he may have strength, remain free from affliction, and dwell bodily at ease. It is like a person applying medicine to a sore solely to heal it, not for adornment or self-exaltation.

“Young Brahmin, such a bhikshu eats only enough to sustain his body, without arrogance or heedlessness. It is like greasing a cart solely so that it will run smoothly and reach its destination. A bhikshu is likewise: he eats and drinks only enough to sustain his body so that he may practice the path.

“Young Brahmin, such a bhikshu, accomplished in the noble precepts, endowed with noble faculties, and knowing moderation in eating, diligently maintains wakefulness during the first and last watches of the night. During the day, whether walking or standing still, he remains ever mindful and one-pointed, abandoning the hindrances. During the first watch of the night, whether walking or sitting, he remains ever mindful and one-pointed, abandoning the hindrances.

At midnight, he lies on his right side, mindful of the intention to rise, directing his perception toward light, his mind free from confused thoughts. In the last watch of the night, he rises and meditates, walking or sitting, abandoning the hindrances. A bhikshu thus fully possesses the noble precepts, is endowed with noble faculties, knows moderation in eating and drinking, diligently maintains wakefulness during the first and last watches of the night, and remains ever mindful and one-pointed, without confused thoughts.

“What is a bhikshu whose mindfulness is not confused? Such a bhikshu contemplates the body in the body internally, diligent and unremitting, mindful and not forgetful, abandoning covetousness and sorrow regarding the world. He contemplates the body in the body externally; he contemplates the body in the body both internally and externally, diligent and unremitting, mindful and not forgetful, abandoning covetousness and sorrow regarding the world. He contemplates feelings, mind, and dharmas in the same way. This is a bhikshu whose mindfulness is not confused.

“What is one-pointedness? Such a bhikshu, whether walking about, going out or coming in, looking to either side, bending or stretching, lowering or raising his head, carrying his robe and bowl, receiving food and drink, relieving himself, sleeping or waking, sitting or standing, speaking or remaining silent—at all times remains mindful and one-pointed, never departing from proper deportment. This is one-pointedness. It is like a person walking amid a crowd, whether at the front, in the middle, or at the rear, who always remains secure and without fear. Young Brahmin, such a bhikshu, …, even when speaking or remaining silent, remains mindful and one-pointed, without sorrow or fear.

“Such a bhikshu possesses the noble precepts, is endowed with noble faculties, knows moderation in eating, diligently maintains wakefulness during the first and last watches of the night, and remains ever mindful and one-pointed, without confusion. He delights in secluded places: beneath a tree, in a charnel ground, in a mountain cave, in the open air, or beside a dung heap. When it is time to seek alms, he washes his hands and feet, sets his robe and bowl in order, sits cross-legged with his body upright and his attention rightly directed, and establishes mindfulness before him.

He abandons stinginess and craving, and his mind no longer clings to them. He extinguishes anger and hatred, bears no resentment, abides with a purified mind, and always maintains loving-kindness. He dispels sloth and torpor, fixes his perception upon light, and remains mindful without confusion.

He abandons restlessness and frivolity; his mind is undisturbed and inwardly tranquil, and restlessness is extinguished. He abandons doubt, has crossed beyond the net of uncertainty, and directs his mind one-pointedly toward wholesome dharmas. It is like a servant to whom a great householder grants the standing of his own clan, so that he is secure and liberated, exempt from further service, his heart joyful and no longer troubled or afraid.

“Again, it is like a person who borrows money to engage in trade, makes a great profit, returns home, repays the principal to its owner, and still has enough money remaining for his needs. He then thinks: ‘Previously, I borrowed money to engage in trade and feared that matters might not turn out as I wished. Now I have returned with a profit, repaid the principal to its owner, and still have enough money remaining for my needs. I am no longer troubled or afraid.’ That person is exceedingly joyful.

“It is like a person who has long been ill but is now cured. He can digest food and drink, and his strength is abundant. He then thinks: ‘Previously, I was ill, but now I am cured. I can digest food and drink, and my strength is abundant. I am no longer troubled or afraid.’ That person is exceedingly joyful.

“It is also like a person who has long been confined in prison but is now safely released. He thinks to himself: ‘Previously, I was imprisoned, but now I am liberated. I am no longer troubled or afraid.’ That person is exceedingly joyful.

“Again, it is like a person carrying many precious goods who crosses a wilderness, encounters no bandits, and passes through safely. He thinks to himself: ‘Carrying these precious goods, I have safely crossed this dangerous place. I am no longer troubled or afraid.’ That person is exceedingly joyful, and his mind is happy and at ease.

“Young Brahmin, a bhikshu covered by the five hindrances is likewise. Like a person burdened by debt, long afflicted by illness, confined in prison, or crossing a wilderness, he sees that he has not yet escaped the hindrances that cover his mind. Enveloped in darkness, his eye of wisdom is not bright.

He therefore strives diligently, abandons sensual desires, and abandons evil and unwholesome dharmas. With applied thought and sustained thought, and with joy born of seclusion, he enters and dwells in the first dhyana. The joy and happiness permeate his body, filling and suffusing it entirely, so that no part remains unfilled.

It is like a skilled bath attendant who places bath powder in a basin and then mixes it with water, so that it is moistened inside and out, with no part left untouched. A bhikshu is likewise: upon entering the first dhyana, joy and happiness permeate his entire body, so that no part remains unfilled. Thus, Young Brahmin, this is the first happiness attained and personally realized in this very body.

Why is this so? It is attained through diligence, mindfulness free from confusion, and delight in secluded places.

“He then relinquishes applied thought and sustained thought, and inner confidence arises. With one-pointed mindfulness, without applied thought or sustained thought, and with joy and happiness born of concentration, he enters and dwells in the second dhyana. Joy, happiness, and one-pointedness permeate his entire body, filling and suffusing it completely, so that no part remains unfilled.

It is like cool, clear spring water flowing from the summit of a mountain. The water does not come from outside; rather, cool, clear water issues directly from within that very spring and in turn permeates it completely, leaving no part untouched. Young Brahmin, a bhikshu is likewise: upon entering the second dhyana, the joy and happiness born of concentration leave no part of him unfilled.

This is the second happiness attained and personally realized in this very body.”

“Having abandoned rapture, he dwells in equanimity and mindfulness, undistracted; experiencing pleasure with the body, he enters and dwells in the Third Dhyana, of which the Noble Ones say, ‘One dwells in equanimity and mindfulness, abiding in pleasure.’ His body is without rapture, yet is pervaded, suffused, and filled with pleasure, so that no part remains unfilled. It is just as blue lotuses, red lotuses, white lotuses, and puṇḍarīka lotuses, newly risen from the mud but not yet emerged from the water, have their stalks, roots, branches, and leaves immersed in and pervaded by water, so that no part remains untouched.

Māṇava, so too does the bhikshu enter and dwell in the Third Dhyana; having abandoned rapture, he dwells in pleasure, suffusing his entire body so that no part remains untouched. This is the third pleasure realized in this very body.

“Having abandoned pleasure and pain, and with joy and sorrow previously extinguished, he enters the Fourth Dhyana, which is neither painful nor pleasant and is purified by equanimity and mindfulness. His body and mind are pure, entirely filled and pervaded, so that no part remains untouched. It is just as a person who has bathed and cleansed himself, then clothed himself in a new white silk garment, would be pure throughout his entire body. Māṇava, so too does the bhikshu enter the Fourth Dhyana; his mind is pure and pervades his entire body, so that no part remains untouched.

“Furthermore, having entered the Fourth Dhyana, his mind neither increases nor diminishes and does not waver; it abides on the ground of non-attachment, non-ill will, and imperturbability. It is just as a sealed chamber, plastered within and without, with all its doors and openings tightly closed so that neither wind nor dust can enter; when a lamp is lit inside, undisturbed, its flame rises straight upward without flickering. Māṇava, so too does the bhikshu enter the Fourth Dhyana; his mind neither increases nor diminishes and does not incline or waver, but abides on the ground of non-attachment, non-ill will, and imperturbability. This is the fourth pleasure realized in this very body.

“With his mind concentrated, pure and undefiled, pliant, well trained, and established in imperturbability, he produces through the mind another body from within his own body, complete in limbs and with no faculty deficient. He contemplates thus: ‘From this body, composed of the four great elements, that other body has been produced. This body is one thing, and that body is another.

From this body, through the mind, that other body has been produced, complete in faculties and lacking no limb.’ It is just as a person draws a sword from its sheath and thinks: ‘The sheath is one thing and the sword another, yet the sword was drawn from the sheath.’ Or as a person twists hemp into rope and thinks: ‘The hemp is one thing and the rope another, yet the rope came from the hemp.’ Or as a person lets a snake crawl out of a box and thinks: ‘The snake is one thing and the box another, yet the snake came out of the box.’ Or as a person takes a garment from a bamboo basket and thinks: ‘The basket is one thing and the garment another, yet the garment was taken from the basket.’ Māṇava, so too is it with the bhikshu.

This is the first superior Dharma he realizes. Why is this? It is attained through diligent effort, mindfulness free from confusion, and delight in secluded places.

“With his mind concentrated, pure and undefiled, pliant, well trained, and established in imperturbability, he produces through the mind another body from his own material body composed of the four great elements, complete in limbs and faculties, and thinks: ‘This body is composed of the four great elements. That body was produced from this body. This body and that body are distinct.

This mind dwells within this body, depends upon this body for its abode, and then proceeds into that mind-made body.’ It is just as a beryl or maṇi jewel, polished until lustrous, pure, and undefiled, strung upon blue, yellow, or red thread; a person with good eyesight, placing it in the palm of his hand and examining it, would know that the jewel and the thread are distinct, yet the thread depends upon the jewel and passes from one bead to another.

Māṇava, in the same way, the bhikshu contemplates that the mind depends upon this body for its abode and then proceeds into the other body. This is the second superior Dharma realized by the bhikshu. Why is this?

It is attained through diligent effort, mindfulness free from distraction, and delight in secluded places.

“With his mind concentrated, pure and undefiled, gentle, easily trained, and established on the ground of imperturbability, he single-mindedly cultivates the direct knowledge of supernormal powers and can perform various transformations: he may transform one body into innumerable bodies, or combine innumerable bodies into one; he can fly, pass unhindered through walls and rocks, travel through space like a bird, and walk upon water as upon land; he emits smoke and flame from his body like a great mass of fire; he touches the sun and moon with his hands and reaches in bodily form as high as the Brahma heaven.

Whatever he wishes to do, he can freely accomplish, thereby benefiting many people. It is like a skilled ivory worker expertly fashioning ivory, or a goldsmith expertly refining pure gold, shaping it at will for the benefit of many people. Māṇava, so too does the bhikshu, with his mind concentrated, pure, and established on the ground of imperturbability, perform transformations at will, even touching the sun and moon with his hands and reaching as high as the Brahma heaven.

This is the third superior Dharma of the bhikshu.

“With his mind concentrated, pure and undefiled, gentle, well trained, and established on the ground of imperturbability, he single-mindedly cultivates and realizes the knowledge of the divine ear. With the purified divine ear, surpassing that of humans, he hears two kinds of sounds: the sounds of devas and the sounds of human beings. It is just as in a city there is a great assembly hall, lofty, vast, and spacious, and a keen-eared person dwelling in that hall hears clearly, without straining, all the sounds arising within it. So too, because his mind is concentrated, the bhikshu hears these two kinds of sounds with the purified divine ear. Māṇava, this is the fourth superior Dharma of the bhikshu.

“With his mind concentrated, pure and undefiled, gentle, well trained, and established on the ground of imperturbability, he single-mindedly cultivates and realizes the knowledge of others’ minds. He knows another person’s mind exactly as it is: whether it has desire or is free from desire, is defiled or undefiled, is deluded or undeluded, expansive or narrow, great or small, concentrated or distracted, bound or liberated, exalted or inferior, and even whether it is unsurpassed; he knows them all. It is just as a person examining his reflection in clear water knows whether it is beautiful or ugly. In the same way, because the bhikshu’s mind is concentrated, he can know the minds of others. Māṇava, this is the fourth superior Dharma of the bhikshu.

“With his mind concentrated, pure and undefiled, gentle, well trained, and established on the ground of imperturbability, he single-mindedly cultivates and realizes the knowledge of former lives. He is then able to know innumerable events from former lives. He can recollect one life, extending to innumerable lives and kalpas of cosmic formation and dissolution: dying here and being born there; his names, clans, food whether coarse or fine, lifespan whether long or short, experiences of suffering and pleasure, and physical appearance and features—he remembers and knows them all.

It is just as a person who travels from his own village to another country and, while there, walks or stands, speaks or remains silent, and then travels from that country to yet another. Passing successively in this way through various lands, he afterward returns to his former place. Without exertion, he can remember all the countries through which he traveled: going from this place to that, and from that place to this, walking, standing, speaking, and remaining silent—he remembers them all.

Māṇava, so too, because the bhikshu’s mind is concentrated, pure and undefiled, and established on the ground of imperturbability, he can, through the knowledge of former lives, recollect innumerable events from former lives throughout innumerable kalpas. This is the first higher knowledge realized by the bhikshu. Ignorance is forever extinguished, and the Dharma of great illumination arises; darkness is extinguished, and the radiant Dharma arises.

Thus does the bhikshu attain the higher knowledge of former lives. Why is this? It is attained through diligent effort, mindfulness free from distraction, and delight in tranquil and secluded places.”

“With his mind concentrated, purified and undefiled, pliant and well disciplined, established on an imperturbable ground, he single-mindedly cultivates and realizes the knowledge of the births and deaths of beings. With the purified divine eye, he sees beings being born here and dying there, dying there and being born here, of beautiful or ugly appearance, receiving good or evil retribution, noble or lowly, each in accordance with the causal conditions of the karma they have created; he clearly knows them all.

This person practiced evil bodily deeds, spoke evil words, entertained evil thoughts, slandered the noble ones, and followed inverted wrong views; upon the dissolution of the body and the end of life, he fell into the three evil destinies. This person practiced good bodily deeds, spoke good words, entertained good thoughts, did not slander the noble ones, and followed right view; upon the dissolution of the body and the end of life, he was born among gods or humans.

With the purified divine eye, he sees beings passing to and fro among the five destinies according to the conditions of the karma they have performed. It is just as, on a broad, elevated, level place within a city, a tall tower were erected at a crossroads, and a keen-sighted person standing upon the tower were to look out and see travelers going east, west, south, and north, observing all their movements without exception.

So too, Manava, with his mind concentrated, undefiled, purified, pliant and easily disciplined, established on an imperturbable ground, a bhikkhu realizes the knowledge of the births and deaths of beings. With the purified divine eye, he sees all beings and the good and evil deeds they have performed; he knows them all as they undergo birth according to their karma and pass to and fro among the five destinies. This is a bhikkhu’s second knowledge.

He eradicates ignorance and gives rise to the light of wisdom; he casts off darkness and brings forth the radiance of wisdom. This is the knowledge and vision of the births and deaths of beings. Why is this so?

It is attained through diligent effort, mindfulness free from distraction, and delighting in solitude in a secluded place.

“With his mind concentrated, purified and undefiled, pliant and easily disciplined, established on an imperturbable ground, he single-mindedly cultivates and realizes the knowledge of the destruction of the taints. He knows as it truly is the Noble Truth of Suffering; he knows as it truly is the arising of the taints; he knows as it truly is the complete cessation of the taints; and he knows as it truly is the path leading to freedom from the taints.

Knowing thus and seeing thus, his mind is liberated from the taint of sensual desire, the taint of existence, and the taint of ignorance, and he realizes the knowledge of liberation: ‘Birth and death have been exhausted, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’ It is just as, in clear water, there might be wood, stones, fish, turtles, and various aquatic creatures swimming east and west, and a keen-sighted person would see them all clearly: ‘This is wood; this is a stone; this is a fish;

this is a turtle.’ So too, Manava, with his mind concentrated and established on an imperturbable ground, a bhikkhu realizes the knowledge of the destruction of the taints, up to and including knowing that there will be no further rebirth.

This is a bhikkhu’s attainment of the third knowledge. He eradicates ignorance and gives rise to the light of wisdom; he casts off darkness and brings forth the radiance of great wisdom. This is the knowledge of the destruction of the taints.

Why is this so? It is attained through diligent effort, mindfulness free from distraction, and delighting in solitude in a secluded place.

“Manava, this is the complete fulfillment of unsurpassed Knowledge and Conduct. What do you think? Is such Knowledge and Conduct right or wrong?”

The Buddha said to Manava:

“There are people who cannot fully realize unsurpassed Knowledge and Conduct but practice four expedients. What are the four? Manava, there may be a person who has not fulfilled unsurpassed Knowledge and Conduct, yet carries a hatchet and a basket, enters the forest to seek medicinal herbs, and eats roots. This is the first expedient practiced by one who has not attained unsurpassed Knowledge and Conduct. What do you think, Manava? Do you and your teacher practice this first expedient?”

He replied, “No.”

The Buddha said to Manava:

“You are yourself base and cannot distinguish truth from falsehood, yet you slander and despise the Sakyan sons, thereby sowing the seeds of wrongdoing and nourishing the roots of hell.

“Furthermore, Manava, one who has not fulfilled unsurpassed Knowledge and Conduct may carry in his hand a water vessel for washing and bear a calculating staff, enter the mountains and forests, and eat fruit that has fallen by itself. Manava, this is the second expedient practiced by one who has not fulfilled unsurpassed Knowledge and Conduct. What do you think, Manava? Do you and your teacher practice this method?”

He replied, “No.”

The Buddha said to Manava:

“You are yourself base and cannot distinguish truth from falsehood, yet you slander and despise the Sakyan sons, thereby sowing evil seeds and long nourishing the roots of hell.

“Furthermore, Manava, one who has not fulfilled unsurpassed Knowledge and Conduct may abandon the aforementioned practices of gathering medicinal herbs and collecting fallen fruit, return to a village, live in dependence upon householders, build a thatched hut, and eat the leaves of trees and grasses. Manava, this is the third expedient practiced by one who has not fulfilled unsurpassed Knowledge and Conduct. What do you think, Manava? Do you and your teacher practice this method?”

He replied, “No.”

The Buddha said to Manava:

“You are yourself base and cannot distinguish truth from falsehood, yet you slander and despise the Sakyan sons, thereby sowing evil seeds and long nourishing the roots of hell.

“Furthermore, Manava, one who has not fulfilled unsurpassed Knowledge and Conduct may refrain from eating medicinal herbs, fallen fruit, and the leaves of grasses, yet erect a large, lofty dwelling in a village, town, or city. Travelers passing that way from east to west are provided for according to his means. This is the fourth expedient practiced by one who has not attained unsurpassed Knowledge and Conduct. What do you think, Manava? Do you and your teacher practice this method?”

He replied, “No.”

The Buddha said to Manava:

“You are yourself base and cannot distinguish truth from falsehood, yet you slander and despise the Sakyan sons, thereby sowing the seeds of wrongdoing and nourishing the roots of hell.

“What do you think, Manava? The ancient brahmins and seers, accomplished in many arts, praised and extolled the teachings they had studied and recited, just as these teachings are now praised and extolled by the brahmins among you. They were:

“1. A-tra-ma.

“2. Ba-ma.

“3. Ba-ma-de-ba.

“4. Ty-ba-mat-da.

“5. Y-dau-lai-tat.

“6. Da-ba-de-gia.

“7. Ba-ba-ba-tat-tra.

“8. Ca-diep.

“9. A-lau-na.

“10. Cu-dam.

“11. Thu-di-ba.

“12. Ton-da-la.

“Did these great seers and brahmins dig moats and construct lofty dwellings such as the place where you and your teacher now reside?”

He replied, “No.”

“Did those great seers build fortified walls around their houses and then live within them, as you and your teacher do now?”

He replied, “No.”

“Did those great seers lie upon high beds with thick, soft bedding, as you and your teacher do now?”

He replied, “No.”

“Did those great seers delight themselves with gold, silver, jeweled necklaces, multicolored garlands, and beautiful women, as you and your teacher do now? Did those great seers ride in precious carriages, carry iron staffs to clear the way, shade their heads with white parasols, hold precious fly-whisks in their hands, wear precious multicolored sandals, and dress entirely in white silk, as you and your teacher do now?”

He replied, “No.”

“Manava, you are yourself base and cannot distinguish truth from falsehood, yet you slander and despise the Sakyan sons, thereby sowing the seeds of wrongdoing and nourishing the roots of hell. What do you think, Manava? Those great seers and ancient brahmins, such as A-tra-ma, praised and exalted what they themselves had formerly studied and recited, and the teachings now praised and exalted by the brahmins are likewise of this kind.

If one transmits those teachings to instruct others and yet wishes to be born in the Brahma heaven, that is impossible. It is just as, Manava, King Prasenajit might speak with another person or hold counsel with other kings, ministers, brahmins, or householders. Some insignificant person, having overheard them, might then enter the city of Sravasti and, upon meeting someone, recount: ‘King Prasenajit said such-and-such.’ What do you think, Manava?

Did the king hold counsel with that person?”

He replied, “No.”

“Manava, could one who merely recites the king’s words to others thereby become a great minister of the king?”

He replied, “There is no such possibility.”

“Manava, today you transmit the words of the ancient great seers, the venerable brahmins, reciting them and teaching them to others, yet you wish to be born in the Brahma heaven. There is no such possibility. What do you think, Manava? When you receive offerings from others, are you able to practice in accordance with the Dharma?”

He replied, “That is so, Gautama. When one receives offerings from others, one must practice in accordance with the Dharma.”

“Manava, your teacher Pushkarasarin received a fief from the king, yet when he deliberates with King Prasenajit, he speaks useless words about matters the king should not discuss, and does not discuss proper affairs or offer proper counsel. You should now examine the faults of your teacher and of yourself. But let us set that matter aside; you should inquire into the reason you came here.”

Manava then raised his eyes and examined the Tathagata’s body, searching for the excellent marks. He saw all the other marks, but there were two marks alone that he could not see, and doubts arose in his mind. At that time, the Blessed One thought to himself, “This Manava has not seen two of the marks and has therefore become doubtful.” He then displayed his broad and long tongue, touching his ears with it and covering his entire face.

Manava still doubted one further mark. The Blessed One again thought, “This Manava still doubts one further mark.” He then used his spiritual power so that Manava alone could see the mark of the horse-like concealed organ. Having seen all the marks, Manava no longer had any doubts about the Tathagata.

He rose from his seat, circumambulated the Buddha, and departed.

At that time, the brahmin Pushkarasarin was standing outside the gate. Seeing his disciple approaching from afar, he went to meet him and asked:

“Did you find that Gautama truly possesses all the marks? Are his merit and spiritual powers truly as rumor describes?”

He immediately replied to his teacher:

“The ascetic Gautama possesses all thirty-two marks. His merit and spiritual powers are just as rumor describes.”

His teacher asked again:

“Did you discuss any doctrine with Gautama?”

He replied, “I did indeed converse with Gautama.”

His teacher asked again:

“What did you and Gautama discuss?”

Manava then recounted everything that he had discussed with the Buddha. His teacher said:

“I have so intelligent a disciple, yet you have caused such a thing to happen! Before long, we shall fall into hell. Why? Seeking to prevail, you used your words to assail Gautama and made him displeased, thereby causing him to become even more estranged from me. You are regarded as an intelligent disciple, yet you have brought matters to this point and will cause me to enter hell all the sooner.”

His teacher became extremely angry, kicked Manava to the ground, and himself took the reins of the carriage. As soon as Manava fell to the ground, white scales broke out over his entire body.

The brahmin Pushkarasarin then looked up at the sun and thought to himself, “Now is not the proper time to visit the ascetic Gautama. I shall wait until tomorrow morning and then go to visit him.”

The next morning, he harnessed his precious carriage and, accompanied by five hundred disciples, traveled to the Icha Grove. Upon arriving, he descended from the carriage and went on foot to the Blessed One. After exchanging greetings, he sat to one side.

He looked up and examined the Tathagata’s body, which possessed all the marks except for two that he could not see. The brahmin consequently harbored doubts about those two marks. Knowing his thoughts, the Buddha displayed his broad and long tongue, touching his ears with it and covering his entire face.

The brahmin still doubted one further mark. Knowing his thoughts, the Buddha used his spiritual power to enable him to see the mark of the horse-like concealed organ. When the brahmin had seen all thirty-two marks of the Tathagata, his mind opened to understanding and he no longer had any doubts.

He then said to the Buddha:

“If I encounter the Buddha while traveling on the road and halt my carriage for a moment, I ask you to understand that I have thereby paid homage to the Blessed One. Why? Because I have received this village as a fief. If I descend from my carriage, I shall lose the village and ill repute will spread everywhere.”

He further said to the Buddha:

“If I descend from my carriage, remove my sword, lower my parasol, put aside my banner, washing vessel, and footwear, you should understand that I have thereby paid homage to the Tathagata. Why? Because I have received this village as a fief. If I descend from my carriage, I shall lose the village and ill repute will spread everywhere.”

He further said to the Buddha:

“If, while among a crowd, I see the Buddha and rise to my feet, bare my right shoulder, or announce my name and clan, you should understand that I have thereby paid homage to the Tathagata. Why? Because I have received this village as a fief. If I descend from my carriage, I shall lose the village and ill repute will spread everywhere.”

He further said to the Buddha:

“I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. Please accept me as an upasaka within the True Dharma. From this day forward, I shall not kill, steal, engage in sexual misconduct, speak falsely, or drink intoxicants. I humbly beseech the Blessed One and the Great Assembly to accept my invitation.”

The Blessed One silently accepted.

Seeing that the Buddha remained silent, the brahmin knew that he had accepted. He then rose from his seat, paid homage to the Buddha, circumambulated him three times, and departed. Returning home, he prepared food. When the banquet had been fully arranged, he returned and announced, “It is time.”

The Blessed One then donned his robe, took up his alms bowl, and, together with the great assembly of one thousand two hundred and fifty persons, went to the brahmin’s house and sat in the places prepared for them.

The brahmin personally served the food, offering the Buddha and the Sangha various delicious delicacies. When they had finished eating, put away their bowls, and washed with water, the brahmin took his disciple Amattha by the arm with his right hand, led him before the Blessed One, and said:

“I humbly beseech the Blessed One to accept his repentance.”

He said this three times and then further said to the Buddha:

“Just as an elephant or horse may be well trained, so it is with this man. Although he has committed an offense, I humbly beseech you to accept his repentance.”

The Buddha said to the brahmin:

“May you enjoy long life and dwell in peace in this present existence. May your disciple’s affliction of white scales be removed.”

As soon as the Buddha had spoken, the disciple was cured of the affliction of white scales.

The brahmin then placed a low seat before the Blessed One. The Blessed One taught the Dharma to the brahmin, instructing, exhorting, and guiding him so that he gained benefit and rejoiced. He taught giving, morality, and birth in heaven; that sensual desire is defiling, that the afflictions are perilous, and that renunciation is supreme; and he expounded purity.

When the Blessed One knew that the brahmin’s mind had become gentle, pure, and undefiled, and was capable of receiving the teaching of the path, then, in accordance with the customary Dharma of all Buddhas, he taught the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading beyond Suffering. Thereupon, while still seated, the brahmin became free from dust and defilement and attained the pure Dharma eye.

Just as a clean white cloth readily takes dye, so too did the brahmin Pushkarasarin see the Dharma, attain the Dharma, and become certain of the fruit of the path. No longer believing in any other path, he attained fearlessness and immediately said to the Buddha:

“I now take refuge for the third time in the Buddha, the Dharma, and the Bhikshu Sangha. Please accept me as an upasaka within the True Dharma. For the rest of my life, I shall not kill, steal, engage in sexual misconduct, speak falsely, or drink intoxicants. I humbly beseech the Blessed One and the Great Assembly to regard me with compassion and accept my invitation for seven days.”

The Blessed One silently accepted. The brahmin then made offerings of every kind to the Buddha and the Great Assembly for seven days. When the seven days had passed, the Blessed One resumed his journey through the countryside.

Not long after the Buddha had departed, Pushkarasarin fell ill and died. When the bhikkhus heard that this brahmin had died after making offerings to the Buddha for seven days, they thought to themselves: “Now that this man has died, in what realm has he been reborn?” The bhikkhus then went to the Buddha, paid homage to him, sat down to one side, and said:

“After making offerings to the Buddha for seven full days, the brahmin’s body broke up and his life ended. Where has he been reborn?”

The Buddha said to the bhikkhus:

“That clansman accumulated abundant wholesome qualities, fulfilled the Dharma and practiced in accordance with the Dharma, never acting contrary to it. Having eradicated the five lower fetters, he attained nirvana there and will never return to this world again.”

Having heard what the Buddha taught, the bhikkhus rejoiced and respectfully put it into practice.