長阿含經

24. THE KEVADDHA SUTRA

Thus have I heard:

At one time, the Buddha was staying in the city of Nalanda, in the Pavarika Mango Grove, together with a community of one thousand two hundred and fifty great bhikkhus.

At that time, a householder’s son named Kevaddha went to the Buddha, bowed with his head at the Buddha’s feet, and sat down to one side. Then Kevaddha, the householder’s son, addressed the Buddha:

“Excellent, Blessed One. I beseech the Blessed One to instruct the bhikkhus that, whenever brahmins, householders’ sons, or lay followers come, they should display supernormal powers and demonstrate states beyond those of ordinary humans.”

The Buddha said to Kevaddha:

“I never instruct the bhikkhus to display supernormal powers or states beyond those of ordinary humans before brahmins, householders, or lay followers. I merely instruct my disciples to meditate upon the Path in secluded and tranquil places. If they possess virtues, they should conceal them; if they have faults, they should disclose them.”

Kevaddha, the householder’s son, again addressed the Buddha:

“I beseech the Blessed One to instruct the bhikkhus that, whenever brahmins, householders’ sons, or lay followers come, they should display supernormal powers and demonstrate states beyond those of ordinary humans.”

The Buddha again said to Kevaddha:

“I never instruct the bhikkhus to display supernormal powers or states beyond those of ordinary humans before brahmins, householders, or lay followers. I merely instruct my disciples to meditate upon the Path in secluded and tranquil places. If they possess virtues, they should conceal them; if they have faults, they should disclose them.”

Then Kevaddha, the householder’s son, addressed the Buddha:

“I have no doubts concerning states beyond those of ordinary humans. But this city of Nalanda is prosperous and densely populated. If supernormal powers were displayed here, many people would benefit, and the Buddha and the Sangha would effectively propagate the Path.”

The Buddha said to Kevaddha:

“I never instruct the bhikkhus to display supernormal powers or states beyond those of ordinary humans before brahmins, householders, or lay followers. I merely instruct my disciples to meditate upon the Path in secluded and tranquil places. If they possess virtues, they should conceal them; if they have faults, they should disclose them. Why is this? There are three kinds of supernormal power. What are the three? First, supernormal power; second, discernment of another’s mind; and third, instruction.

“What is supernormal power? Householder’s son, a bhikkhu cultivates immeasurable supernormal powers: from one body he can become innumerable bodies, and from innumerable bodies he can reunite them into one body. Whether far or near, through mountains, rivers, and stone walls, he passes freely and without obstruction, as though moving through empty space.

He sits cross-legged in midair like a bird in flight. He enters and emerges from the earth as though it were water. He walks upon water as though walking upon land.

His body emits smoke and flames like a great mass of fire. With his hands he touches the sun and moon. His power extends as high as the Brahma heaven.

If a believing householder or lay follower sees a bhikkhu display immeasurable supernormal powers, with his power extending as high as the Brahma heaven, he will go to other householders and lay followers who lack faith and say: ‘I saw a bhikkhu display immeasurable supernormal powers, with his power extending as high as the Brahma heaven.’ Those householders or lay followers who lack faith will say to those who have faith: ‘I have heard that there is a Gula spell capable of producing such immeasurable supernormal transformations... even to the point of extending as high as the Brahma heaven.’”

The Buddha said to Kevaddha, the householder’s son:

“Would not the words of those who lack faith constitute slander?”

Kevaddha replied:

“They would indeed be words of slander.”

The Buddha said:

“For this reason, I do not instruct the bhikkhus to display supernormal powers or states beyond those of ordinary humans. I merely instruct my disciples to meditate upon the Path in secluded and tranquil places. If they possess virtues, they should conceal them; if they have faults, they should disclose them. Thus, householder’s son, this is the kind of supernormal power displayed by my disciples.

“What is the supernormal power of discerning another’s mind? Here, a bhikkhu displays immeasurable supernormal powers of discernment. He discerns the thoughts contemplated within the minds of sentient beings and can even know what is done in dark and hidden places.

If a believing householder or lay follower sees a bhikkhu display immeasurable supernormal powers of discernment—discerning the thoughts contemplated within the minds of sentient beings and even knowing what is done in dark and hidden places—he will go to other householders and lay followers who lack faith and say: ‘I saw a bhikkhu display immeasurable supernormal powers of discernment. He discerned the thoughts contemplated within the minds of sentient beings and could even know what was done in dark and hidden places.’ Those householders or lay followers who lack faith will say to those who have faith: ‘I have heard that there is a Gandhara spell capable of producing such immeasurable supernormal transformations... even to the point of extending as high as the Brahma heaven.’”

The Buddha said to Kevaddha, the householder’s son:

“Would not the words of those who lack faith constitute slander?”

Kevaddha addressed the Buddha:

“They would indeed be words of slander.”

The Buddha said:

“For this reason, I do not instruct the bhikkhus to display supernormal powers or states beyond those of ordinary humans. I merely instruct my disciples to meditate upon the Path in secluded and tranquil places. If they possess virtues, they should conceal them; if they have faults, they should disclose them. Thus, householder’s son, this is the supernormal power of discernment displayed by my disciples.

“What is the supernormal power of instruction? Householder’s son, when the Tathagata, the Worthy One, the Perfectly Enlightened One, appears in the world, fully endowed with the ten epithets, he personally realizes the truth amid devas, human beings, Mara or the devas of Mara, ascetics, and brahmins, and then teaches it to others. His words are true and proper in the beginning, the middle, and the end; their meaning and flavor are pure, and they reveal the complete holy life.

If a householder or lay follower hears this teaching, faith arises within him. Having acquired faith, he examines and reflects upon it, thinking: ‘I should not live the household life. If I remain at home, I shall be continually bound by fetters and unable to cultivate the holy life in purity.

I should now shave off my beard and hair, don the three Dharma robes, leave the household life to cultivate the Path, perfect all virtues, and ultimately attain the threefold knowledge, dispel the darkness, and bring forth the light of great wisdom.’ Why is this? It is attained through diligent effort, delighting in solitary life in secluded places, and maintaining undistracted mindfulness. Householder’s son, this is the supernormal power of instruction displayed by my bhikkhus.”

Then Kevaddha, the householder’s son, addressed the Buddha:

“Is there any bhikkhu who has attained these three supernormal powers?”

The Buddha said to the householder’s son:

“I do not say that most bhikkhus have attained these three supernormal powers. However, householder’s son, there is a bhikkhu of mine within this community who privately thought: ‘Where do this body and the four great elements—earth, water, fire, and wind—become forever extinguished without remainder?’ In an instant, that bhikkhu entered the path leading to the heavenly realms, went to the Four Great Kings, and asked them: ‘Where do this body and the four great elements—earth, water, fire, and wind—become forever extinguished without remainder?’

“Householder’s son, those Four Heavenly Kings replied to the bhikkhu: ‘I do not know where the four great elements utterly cease forever. Above me there is a heaven called the Heaven of the Thirty-three, foremost in subtle excellence and possessing great wisdom. The devas there may know where the four great elements utterly cease forever.’ Having heard this, the bhikkhu immediately followed the celestial path and ascended to the Heaven of the Thirty-three.

He asked the devas: ‘Where do the four great elements of this body—earth, water, fire, and wind—utterly cease forever?’ The devas of the Heaven of the Thirty-three replied: ‘We do not know where the four great elements utterly cease forever. Above us there is a heaven called Yama, foremost in subtle excellence and possessing great wisdom. The devas there may know.’ The bhikkhu immediately ascended there and asked, but those devas likewise did not know.

“Proceeding successively in this way, he ascended to Tushita, to the Heaven of Delight in Creation, and to the Heaven of Mastery over Others’ Creations. They all said: ‘We do not know where the four great elements utterly cease forever. Above us there is a heaven called the Brahma-kayika Heaven, foremost in subtle excellence and possessing great wisdom.

The devas there may know where the four great elements utterly cease forever.’ That bhikkhu immediately entered the path to the Brahma realm. Upon reaching the Brahma heaven, the bhikkhu asked: ‘Where do the four great elements of this body—earth, water, fire, and wind—utterly cease forever?’ That Brahma deva replied to the bhikkhu: ‘I do not know where the four great elements utterly cease forever. There is now the Great Brahma King, the Unconquered One, ruler of a thousand worlds, wealthy, venerable, and exalted, possessing complete sovereignty, capable of creating all things, and the father and mother of sentient beings.

He may know where the four great elements utterly cease forever.’ Householder’s son, the bhikkhu then immediately asked: ‘Where is that Great Brahma King now?’ The deva replied: ‘It is not clear where Great Brahma is now. Yet, as I judge it, he will appear shortly.’ Before long, the Brahma King suddenly appeared. Householder’s son, that bhikkhu approached the Brahma King and asked: ‘Where do the four great elements of this body—earth, water, fire, and wind—utterly cease forever?’ That Great Brahma King said to the bhikkhu: ‘I am Great Brahma, the Unconquered One, ruler of a thousand worlds, wealthy, venerable, and exalted, possessing complete sovereignty, capable of creating all things,

and the father and mother of sentient beings.’ The bhikkhu then said to the Brahma King: ‘I did not ask about that.

I asked where the four great elements—earth, water, fire, and wind—utterly cease forever.’

“Householder’s son, that Brahma King again replied to the bhikkhu: ‘I am the Great Brahma King, and so forth, the creator of all things and the father and mother of sentient beings.’ The bhikkhu again said: ‘I did not ask about that. I asked where the four great elements utterly cease forever.’ Householder’s son, in this way the Brahma King was asked three times, but he could not answer the bhikkhu as to where these four great elements utterly cease forever.

Then the Great Brahma King took the bhikkhu by the right hand, led him to a secluded place, and said: ‘Bhikkhu, all the Brahma devas now maintain that I am foremost in wisdom, that there is nothing I do not know or see. Therefore I did not answer you, for I do not know or see where these four great elements utterly cease forever.’ He then continued, saying to the bhikkhu: ‘You are truly a great fool to have abandoned the Tathagata and come questioning the devas about this matter.

You should go to the Blessed One and ask him about it. Whatever the Buddha tells you, carefully remember it.’ He further said to the bhikkhu: ‘The Buddha is now staying at Shravasti, in Anathapindika’s Park. Go there and ask him.’

“Householder’s son, at that time the bhikkhu suddenly vanished from the Brahma realm and, in the brief time it takes a strong man to bend or extend his arm, arrived at Shravasti, in Anathapindika’s Park in the Jeta Grove. The bhikkhu came to where I was, bowed at my feet, sat to one side, and said to me: ‘Blessed One, where do these four great elements—earth, water, fire, and wind—utterly cease forever?’

“At that time, I said:

“‘Bhikkhu! It is just as when merchants take a hawk with them to sea. While in the midst of the sea, they release the hawk to fly through the air toward the east, west, south, and north. If it sees land, the bird alights there. If it sees no land, it flies back to the ship. Bhikkhu, you are the same. You ascended as far as the Brahma heaven to inquire into this meaning, but in the end, failing to discover it, you returned to me. I shall now enable you to comprehend this meaning.’”

He then spoke this verse:

Where are the four great elements no more:

Earth, water, fire, and wind?

Where are coarse and subtle no more,

And long, short, beautiful, and ugly?

Where do name-and-form

Utterly cease without remainder?

The answer is: consciousness, invisible,

Boundless, self-luminous;

When it ceases, the four great elements cease;

Coarse, subtle, beautiful, and ugly cease.

Here name-and-form cease;

With the cessation of consciousness, all things cease.

At that time, Kevaddha, the householder’s son, said to the Buddha:

“Blessed One, what was that bhikkhu’s name? How should he be remembered?”

The Buddha replied:

“That bhikkhu’s name was Assaji. Remember him thus.”

Then Kevaddha, the householder’s son, having heard what the Buddha taught, rejoiced and respectfully practiced it.

25. DISCOURSE ON THE NAKED ASCETIC

Thus have I heard:

At one time, the Buddha was staying in the country of Ujanna, in the Golden Bowl Deer Park, together with a community of one thousand two hundred and fifty senior bhikkhus.

At that time, a naked brahmin ascetic of the Kasyapa clan approached the Blessed One. After exchanging greetings, he sat to one side. The naked ascetic Kasyapa said to the Buddha:

“Sharmana Gautama disparages all forms of sacrificial practice and denounces those who practice austerities as impure. Gautama, if someone were to say, ‘Sharmana Gautama disparages all forms of sacrificial practice and denounces those who practice austerities as impure,’ would that person be speaking in accordance with the Dharma, correctly representing the Dharma, and not misrepresenting Sharmana Gautama?”

The Buddha said:

“Kasyapa, one who says, ‘Sharmana Gautama disparages all forms of sacrificial practice and denounces those who practice austerities as impure,’ does not speak in accordance with the Dharma, does not correctly represent the Dharma, misrepresents me, and does not speak truthfully. Why is this? Kasyapa, among those who practice austerities, I see some who, when the body breaks up and life ends, fall into hell; I also see some who, when the body breaks up and life ends, are reborn in heaven, in a good destination.

I see some who delight in practicing austerities and, when the body breaks up and life ends, are reborn in hell. I also see some who delight in practicing austerities and, when the body breaks up and life ends, are reborn in heaven, in a good destination. Regarding the fruits received in these two courses of rebirth, I see and know them completely.

How, then, could I denounce those who practice austerities as impure? What I clearly affirm to be so, another says is not so. What I clearly affirm not to be so, another says is so.

“Kasyapa, there are teachings that I share with shramanas and brahmins, and there are teachings that I do not share with shramanas and brahmins. Kasyapa, as for teachings we do not share, I set them aside precisely because they are not shared with shramanas and brahmins.

“Kasyapa, those who are wise examine the matter thus: ‘Concerning unwholesome qualities that are grossly defiled, dark, and contrary to the Dharma of the noble ones, who is capable of eliminating them—Shramana Gautama or those other heterodox teachers?’ Kasyapa, when those wise people examine the matter in this way, they see and know: ‘Only Shramana Gautama is capable of eliminating those qualities.’ Kasyapa, when those wise people examine, investigate, and discuss the matter in this way, I gain renown thereby.”

“Furthermore, Kāśyapa, that wise person reflects thus: ‘Do the disciples of the ascetic Gautama, or the disciples of those other heterodox teachers, possess unwholesome qualities that are grave, defiled, dark, and contrary to the Dharma of the noble ones? Who is capable of eliminating these qualities?’ Kāśyapa, reflecting in this way, that wise person sees and knows thus: ‘Only the disciples of the ascetic Gautama are capable of eliminating those qualities.’ Kāśyapa, when that wise person examines, investigates, and discusses in this way, My disciples gain renown.

“Furthermore, Kāśyapa, that wise person reflects thus: ‘Regarding wholesome qualities that are pure, subtle, and the Dharma of the noble ones, who is capable of developing and cultivating them extensively: the ascetic Gautama or those other heterodox teachers?’ Kāśyapa, reflecting in this way, that wise person sees and knows thus: ‘Only the ascetic Gautama is capable of developing and cultivating those qualities extensively.’ Kāśyapa, when that wise person examines, investigates, and expounds in this way, I gain renown among them.

“Furthermore, Kāśyapa, that wise person reflects thus: ‘Regarding wholesome qualities that are pure, subtle, and the Dharma of the noble ones, who is capable of developing and cultivating them extensively: the disciples of the ascetic Gautama or the disciples of those other heterodox teachers?’ Kāśyapa, reflecting in this way, that wise person sees and knows thus: ‘Only the disciples of the ascetic Gautama are capable of developing and cultivating those qualities extensively.’ Kāśyapa, when that wise person examines, investigates, and expounds in this way, My disciples gain renown among them.

“Kāśyapa, there is a path and a course of practice by which a bhikṣu, cultivating accordingly, sees and knows for himself: ‘The ascetic Gautama speaks at the proper time, speaks truthfully, speaks meaningfully, speaks in accordance with the Dharma, and speaks in accordance with the discipline.’

“Kāśyapa, what is the path and what is the course of practice by which a bhikṣu, cultivating accordingly, sees and knows for himself: ‘The ascetic Gautama speaks at the proper time, speaks truthfully, speaks meaningfully, speaks in accordance with the Dharma, and speaks in accordance with the discipline’? Kāśyapa, here a bhikṣu cultivates the enlightenment factor of mindfulness, based upon cessation, based upon dispassion, and based upon renunciation.

He cultivates the enlightenment factors of investigation of Dharma, energy, joy, tranquility, concentration, and equanimity, based upon cessation, based upon dispassion, and based upon deliverance. Kāśyapa, this is the path and this is the course of practice by which a bhikṣu, cultivating accordingly, sees and knows for himself: ‘The ascetic Gautama speaks at the proper time, speaks truthfully, speaks meaningfully, speaks in accordance with the Dharma, and speaks in accordance with the discipline.’”

Kāśyapa said:

“Gautama, it is solely through this path and this course of practice that a bhikṣu, cultivating accordingly, sees and knows for himself: ‘The ascetic Gautama speaks at the proper time, speaks truthfully, speaks meaningfully, speaks in accordance with the Dharma, and speaks in accordance with the discipline.’ Yet among the impure austerities, some are called brahmanical practices and some are called ascetic practices.

“What are the impure austerities of which some are called brahmanical practices and some are called ascetic practices?

“Gautama, they are these: going naked, casting off one’s garments and covering oneself with one’s hands; not accepting food from pots or pans; not accepting food from a water basin; not accepting food between two walls; not accepting food from between two people; not accepting food between two pestles; not accepting food from a family while they are eating; not accepting food from a household where there is a pregnant woman; not eating food from a house where a dog stands at the door; not accepting food from a house where flies are present; not accepting invitations to meals; not accepting food from one who says that he knew beforehand; not eating fish; not eating meat; not drinking liquor; not eating from two bowls;

eating one mouthful at one meal, continuing thus for as many as seven meals; accepting additional food from others, but no more than seven additional servings; eating one meal a day; or eating one meal every two, three, four, five, six, or seven days; eating only fruit; eating only barnyard grass; drinking only rice water; eating sesame seeds; eating only liêm grain; eating cow dung; eating deer dung; eating the roots, branches, leaves, flowers, or seeds of plants; eating fruit that has fallen naturally; wearing garments; wearing garments of sa grass; wearing garments of tree bark; covering oneself with grass; wearing a deerskin; wearing the hair in braids; wearing garments woven from hair; wearing garments gathered from charnel grounds; constantly holding one’s arms aloft;

never sitting upon a bed or mat; constantly squatting; shaving the head but leaving the beard; lying upon thorns; lying upon gourds; lying naked upon cow dung; bathing three times during the day; or bathing three times during the night.

By innumerable forms of suffering they torment this body. Gautama, these are called impure austerities, of which some are called ascetic practices and some are called brahmanical practices.”

The Buddha said:

“Those who go naked and cast off their garments, tormenting this body by innumerable means, are not perfect in morality, are not perfect in right view, cannot cultivate diligently, and cannot develop these qualities extensively.”

Kāśyapa said to the Buddha:

“What does it mean to be perfect in morality and perfect in right view, surpassing all austerities and being foremost in subtle excellence?”

The Buddha told Kāśyapa:

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

Kāśyapa said:

“Yes. I would gladly hear it.”

The Buddha said to Kāśyapa:

“If a Tathagata appears in the world, and so forth, up to attaining the fourth dhyāna, one abides in happiness here and now. Why is this? It is because one strives diligently, maintains single-minded mindfulness, delights in secluded places, and remains heedful. Kāśyapa, this is perfection in morality and perfection in right view, superior to all forms of austerity.”

Kāśyapa said:

“Gautama, although you say that perfection in morality and perfection in right view surpass all forms of austerity and are foremost in subtle excellence, the ascetic Dharma is truly difficult, and the brahmanical Dharma is truly difficult.”

The Buddha said:

“Kāśyapa, this is a worldly assertion held in common: namely, that the ascetic Dharma and the brahmanical Dharma are difficult. Kāśyapa, even a laywoman can understand such practices as going naked and casting off one’s garments, and so forth, up to tormenting oneself by innumerable means. Yet one does not know whether that person’s mind harbors anger or is free from anger, whether it harbors resentment or is free from resentment, whether it harbors harmful intent or is free from harmful intent. If one knew that person’s mind, one would not say that the ascetic Dharma and the brahmanical Dharma are difficult. It is because one does not know that one says the ascetic Dharma and the brahmanical Dharma are difficult.”

Then Kāśyapa said to the Buddha:

“What kind of ascetic and what kind of brahmin is perfect in morality, perfect in right view, supreme, preeminent, and foremost in subtle excellence?”

The Buddha said:

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

“Yes, Gautama. I would gladly hear it.”

The Buddha said:

“Kāśyapa, that bhikṣu, with a mind established in samādhi, and so forth, up to attaining the three knowledges, eliminates all darkness of delusion and gives rise to the light of wisdom. This is called the knowledge of the exhaustion of the defilements. Why is this? It is because he strives diligently, maintains mindfulness without forgetfulness, delights in secluded places, and remains heedful. Kāśyapa, this is called an ascetic or brahmin who is perfect in morality, perfect in right view, supreme, preeminent, and foremost in subtle excellence.”

Kāśyapa said:

“Gautama, although you say that this is called an ascetic or brahmin who is perfect in morality, perfect in right view, supreme, preeminent, and foremost in subtle excellence, the Dharma of ascetics and brahmins is truly most difficult, most difficult indeed! An ascetic is also difficult to recognize, and a brahmin is also difficult to recognize.”

The Buddha said:

“A lay follower could also undertake such a practice, saying: ‘From this day onward, I can go naked and cast off my clothing, and even employ countless means to inflict suffering upon this body.’ Yet one cannot be called a śramaṇa or brahmin merely because of such conduct. If this practice alone were sufficient for one to be called a śramaṇa or brahmin, then it could not be said that the way of the śramaṇa is exceedingly difficult and the way of the brahmin is exceedingly difficult. But because one is not called a śramaṇa or brahmin on account of such a practice, it is said that being a śramaṇa is exceedingly difficult and being a brahmin is exceedingly difficult.”

The Buddha further said to Kāśyapa:

“Once in the past, while I was staying at Yueqi, in the Cave of the Seven Leaves on Mount Gao, I expounded the purification of ascetic practices to the brahmin ascetic Nigrodha. At that time, the brahmin ascetic gave rise to joy and attained pure faith; he made offerings to me and praised me, honoring and extolling me in the highest manner.”

Kāśyapa said:

“Gautama, who could encounter Gautama and not give rise to joy and pure faith, making offerings and offering praise in the highest manner? I, too, now give rise to joy and pure faith in Gautama, making offerings and offering praise in the highest manner. I take refuge in Gautama.”

The Buddha said to Kāśyapa:

“Of all the moral disciplines in the world, none can equal this higher moral discipline, much less surpass it. Of all forms of samādhi, wisdom, insight into liberation, and wisdom of liberation, none can equal this higher samādhi, wisdom, insight into liberation, and wisdom of liberation, much less surpass them.

“Kāśyapa, the one called the lion is none other than the Tathagata, the Most Worthy, the Fully and Perfectly Enlightened One. When the Tathagata is amid the great assembly, he proclaims the true Dharma widely, freely, and fearlessly. Therefore, he is called a lion. What do you think, Kāśyapa? When the Tathagata roars the lion’s roar, is he not then courageous? Do not think so. Amid the great assembly, the Tathagata courageously utters the lion’s roar. Kāśyapa, would you say that although the Tathagata courageously utters the lion’s roar amid the great assembly, he is unable to teach the Dharma? Do not think so. Why? Amid the great assembly, the Tathagata courageously utters the lion’s roar and teaches the Dharma skillfully.

“What do you think, Kāśyapa? Would you say that although the Tathagata, courageous and fearless amid the great assembly, utters the lion’s roar and skillfully teaches the Dharma, the listeners in the assembly do not listen with undivided attention? Do not think so.

Why? The Tathagata, courageous and fearless amid the great assembly, utters the lion’s roar and skillfully teaches the Dharma, and all who attend the assembly listen with undivided attention. What do you think, Kāśyapa?

Would you say that although the Tathagata, courageous and fearless amid the great assembly, utters the lion’s roar and skillfully teaches the Dharma, and all who attend the assembly listen with undivided attention, they do not joyfully accept it in faith and put it into practice? Do not think so. Why?

The Tathagata, courageous and fearless amid the great assembly, utters the lion’s roar and skillfully teaches the Dharma, and all who attend the assembly listen with undivided attention and joyfully accept it in faith. Kāśyapa, would you say that although the Tathagata, courageous and fearless amid the great assembly, utters the lion’s roar and skillfully teaches the Dharma, and all who attend the assembly listen with undivided attention and joyfully accept it in faith, they do not make offerings?

Do not think so. Why? The Tathagata, courageous and fearless amid the great assembly, utters the lion’s roar and skillfully teaches the Dharma, and all who attend the assembly listen with undivided attention, joyfully accept it in faith, and arrange offerings.

“Kāśyapa, would you say that although the Tathagata, courageous and fearless amid the great assembly, utters the lion’s roar, and so forth, until people revere him in faith and make offerings, they do not shave off their hair and beard, put on the three Dharma robes, and go forth to cultivate the path? Do not think so. Why? The Tathagata, courageous and fearless amid the great assembly, utters the lion’s roar, and so forth, until people revere him in faith and make offerings; they then shave off their hair and beard, put on the three Dharma robes, and go forth to cultivate the path.

“Kāśyapa, would you say that although the Tathagata, courageous and fearless amid the great assembly, utters the lion’s roar, and so forth, until people revere him in faith and make offerings, shave off their hair and beard, put on the three Dharma robes, and go forth to cultivate the path, they do not bring the holy life to completion, reach the place of security, and attain nirvana without remainder? Do not think so. Why? The Tathagata, courageous and fearless amid the great assembly, utters the lion’s roar, and so forth, until people revere him in faith and make offerings, shave off their hair and beard, put on the three Dharma robes, and go forth to cultivate the path; they then bring the holy life to completion, reach the place of security, and attain nirvana without remainder.”

Kāśyapa then said to the Buddha:

“How is it, Gautama? May I go forth and receive full ordination in this Dharma?”

The Buddha told Kāśyapa:

“If a follower of another teaching wishes to enter my teaching, go forth, and cultivate the path, he must remain under observation for four months and gain the approval of the Sangha. Only afterward may he go forth and receive ordination. Kāśyapa, although this is the rule, consideration is also given to the individual.”

Kāśyapa said:

“If a follower of another teaching who wishes to enter the Buddha-Dharma, go forth, and cultivate the path must remain under observation for four months and gain the approval of the Sangha, and only afterward may go forth and receive ordination, then I can now remain under observation within the Buddha-Dharma for four years and gain the approval of the Sangha, and only afterward go forth and receive ordination.”

The Buddha told Kāśyapa:

“I have already said that consideration is also given to the individual.”

Kāśyapa then went forth within the Buddha-Dharma and received full ordination. Not long after going forth and receiving ordination, through faith he cultivated the unsurpassed holy life and personally realized it in this very life: birth and death had ended, the holy life had been established, what had to be done had been accomplished, and there would be no further rebirth. He immediately became an arhat.

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

26. THE SUTRA ON THE THREEFOLD KNOWLEDGE

Thus have I heard:

At one time, the Buddha was traveling among the people in the country of Kosala together with a great assembly of one thousand two hundred and fifty bhikṣus. They arrived at Icchānaṅgala, a brahmin village in Kosala, and he spent the night in the Icchā forest.

At that time, a brahmin named Puṣkarasārin and a brahmin named Tārukṣa had business that brought them both to the village of Icchānaṅgala. The brahmin Puṣkarasārin was of pure and upright parentage for seven generations, with neither his mother’s nor his father’s lineage subject to reproach. He had thoroughly mastered the recitation of the three collections of heterodox scriptures, was capable of analyzing the various scriptures and writings, and was also skilled in the art of examining the marks of a great man, discerning auspicious and inauspicious signs, and conducting sacrificial rites and ceremonies.

He had five hundred disciples, whom he instructed without neglect. Among them was a disciple named Vāseṭṭha, who was likewise of pure and upright parentage for seven generations, with neither his mother’s nor his father’s lineage subject to reproach. He had thoroughly mastered the recitation of the three collections of heterodox scriptures, was capable of analyzing the various scriptures and writings, and was also skilled in the art of examining the marks of a great man, discerning auspicious and inauspicious signs, and conducting sacrificial rites and ceremonies.

He, too, had five hundred disciples, whom he instructed without neglect.

The brahmin Tārukṣa was also of pure and upright parentage for seven generations, with neither his mother’s nor his father’s lineage subject to reproach. He had thoroughly mastered the recitation of the three collections of heterodox scriptures, was capable of analyzing the various scriptures and writings, and was also skilled in the art of examining the marks of a great man, discerning auspicious and inauspicious signs, and conducting sacrificial rites and ceremonies.

He, too, had five hundred disciples, whom he instructed without neglect. Among them was a disciple named Bhāradvāja, who was likewise of pure and upright parentage for seven generations, with neither his mother’s nor his father’s lineage subject to reproach. He had thoroughly mastered the recitation of the three collections of heterodox scriptures, was capable of analyzing the various scriptures and writings, and was also skilled in the art of examining the marks of a great man, discerning auspicious and inauspicious signs, and conducting sacrificial rites and ceremonies.

He, too, had five hundred disciples, whom he instructed without neglect.

At that time, Vāseṭṭha and Bhāradvāja went together to the garden at daybreak and engaged in discussion. Vāseṭṭha said to Bhāradvāja:

“My path is the true path, capable of leading to deliverance and to Brahmā. This is what the Brahmin master Phất-già-la-sa-la teaches.”

Bhāradvāja in turn said:

“My path is the true path, capable of leading to deliverance and to Brahmā. This is what the Brahmin master Đa-lê-xa teaches.”

Thus Vāseṭṭha praised his own path as true three times. Bhāradvāja likewise praised his own path as true three times. They discussed the matter together but could not reach a decision.

Then Vāseṭṭha said to Bhāradvāja:

“I have heard that the ascetic Gautama, a son of the Śākya clan who went forth from the household life and attained the Way, is traveling among the people of Kosala and is now staying in the Y-xa-năng-già-la grove. His great renown has spread throughout the world: he is the Tathagata, the Worthy One, the Perfectly Enlightened One, fully endowed with the ten epithets. Among devas, human beings, ascetics, and Brahmins, he has realized the truth for himself and then teaches the Dharma to others.

His teaching is true in the beginning, true in the middle, and true in the end, complete in meaning and expression, and reveals the pure holy life. We should visit such a true person. I have heard that the ascetic Gautama knows the path to Brahmā and can explain it to others.

He frequently converses and communicates with Brahmā. Let us go together to Gautama to resolve this question. Whatever the ascetic tells us, we shall respectfully remember.”

Thereupon Vāseṭṭha and Bhāradvāja went together into the Y-xa-năng-già-la grove. They approached the Blessed One, exchanged greetings with him, and sat down to one side.

Knowing the thoughts in their minds, the Blessed One asked Vāseṭṭha:

“You two went into the garden at daybreak and held such a discussion, each refuting the other. One said: ‘My path is the true path, capable of leading to deliverance and to Brahmā. This is what the Brahmin master Phất-già-la-sa-la teaches.’ The other said: ‘My path is the true path, capable of leading to deliverance and to Brahmā. This is what the Brahmin master Đa-lê-xa teaches.’ Thus, three times you refuted one another. Did this occur?”

When Vāseṭṭha and Bhāradvāja heard these words of the Buddha, they were both astonished, and the hair on their bodies stood on end. They thought to themselves: “The ascetic Gautama possesses great spiritual power and virtue and knows the minds of others. Before we could relate what we wished to discuss, the ascetic Gautama had already spoken of it.” Then Vāseṭṭha addressed the Buddha:

“This path and that path each claim to be the true path, capable of leading to deliverance and to Brahmā. Is what the Brahmin Phất-già-la-sa-la says correct, or is what Đa-lê-xa says correct?”

The Buddha said:

“Vāseṭṭha, if this path and that path were both true, led to deliverance, and led to Brahmā, why did you enter the garden at daybreak and refute one another as many as three times?”

Vāseṭṭha addressed the Buddha:

“There are Brahmins versed in the three knowledges who expound different paths: the path of mastery over desire, the path of self-creation, and the path of Brahmā. All three paths lead to Brahmā. Just as all the roads in a village lead to the city, although the Brahmins teach different paths, they all lead toward Brahmā.”

The Buddha asked Vāseṭṭha:

“Do all those paths indeed lead toward Brahmā?”

He replied: “They all lead toward him.”

The Buddha repeated the question three times:

“Do all those paths indeed lead toward Brahmā?”

He replied: “They all lead toward him.”

After confirming his statement, the Blessed One asked Vāseṭṭha:

“What do you think? Among the Brahmins versed in the three knowledges, has anyone ever seen Brahmā?”

He replied: “No one has seen him.”

“What do you think, Vāseṭṭha? Have the teachers of the Brahmins versed in the three knowledges ever seen Brahmā?”

He replied: “No one has seen him.”

“What do you think, Vāseṭṭha? What of the ancient and venerable Brahmins, the seers of old versed in the three knowledges, who had mastered the recitation of the ancient hymns, songs of praise, poetry, and scriptures and could teach them to others—the Brahmins named A-tra-ma, Bà-ma-đề-bà, Tỳ-bà-thẩm-tra, Y-ni-la-tư, Xà-bà-đề-già, Bà-bà-tất, Ca-diệp, A-lâu-na, Cù-đàm-ma, Thủ-chỉ, and Bà-la-tổn-đà? Did any of them see Brahmā?”

He replied: “No one saw him.”

The Buddha said:

“If those Brahmins versed in the three knowledges have not seen Brahmā, if the teachers of the Brahmins versed in the three knowledges have not seen Brahmā, and if the Brahmins versed in the three knowledges—the ancient seers such as A-tra-ma and the others—have not seen Brahmā either, then it should be understood that what the Brahmins versed in the three knowledges say is not true.”

The Buddha further said to Vāseṭṭha:

“It is as though a lustful man were to say: ‘I have intercourse with that beautiful woman,’ and were to extol sensual relations. Others would then ask him: ‘Do you know that woman? Where does she live—in the east, west, south, or north?’ He would reply: ‘I do not know.’ They would ask again: ‘Do you know the country, region, city, town, or village where that woman lives?’ He would reply: ‘I do not know.’ They would ask again: ‘Do you know the names of her father and mother?’ He would reply: ‘I do not know.’ They would ask again: ‘Do you know whether that woman is a kṣatriya, a Brahmin, a householder, or a śūdra?’ He would reply: ‘I do not.’ They would ask again: ‘Do you know whether that woman is tall or short, stout or thin, dark or fair,

beautiful or ugly?’ He would reply: ‘I do not.’ What do you think, Vāseṭṭha?

Would that man’s praise be truthful?”

He replied: “It would not be truthful.”

“So too, Vāseṭṭha, what the Brahmins versed in the three knowledges say is likewise devoid of truth. What do you think, Vāseṭṭha? Your Brahmins versed in the three knowledges see the places where the sun and moon rise, set, and travel, and with joined palms they make offerings to them. Can they say: ‘This is the true path, capable of leading to deliverance and to the abode of the sun and moon’?”

He replied: “It is true that the Brahmins versed in the three knowledges see the places where the sun and moon rise, set, and travel, and with joined palms make offerings to them; yet they cannot say: ‘This is the true path, capable of leading to deliverance and to the abode of the sun and moon.’”

The Buddha said:

“So it is, Vāseṭṭha. The Brahmins versed in the three knowledges see the places where the sun and moon rise, set, and travel, and with joined palms make offerings to them, yet they cannot say: ‘This is the true path, capable of leading to deliverance and to the abode of the sun and moon.’ Nevertheless, they constantly join their palms, make offerings, and pay reverence to them. Is this not false?”

He replied: “Indeed, Gautama, it is truly false.”

The Buddha said:

“It is as though a man were to erect a ladder on open ground. Others would ask him: ‘Why are you setting up this ladder?’ He would reply: ‘I wish to ascend to the upper story of a house.’ They would ask: ‘Where is the house—to the east, west, south, or north?’ He would reply: ‘I do not know.’

“What do you think, Vāseṭṭha? Is it not false for that man to erect a ladder in order to ascend to a house?”

He replied: “Indeed, it is truly false.”

The Buddha said:

“The Brahmins versed in the three knowledges are likewise false and untruthful.”

“Vāseṭṭha, the five pure sense pleasures are exceedingly delightful. What are the five? Forms seen by the eye are exceedingly delightful.

Sounds heard by the ear, fragrances smelled by the nose, flavors tasted by the tongue, and tangible objects contacted by the body are exceedingly delightful. In my Noble Dharma, these are called attachments, bonds, and fetters. Those brahmins versed in the Three Vedas are defiled by the five sense pleasures and firmly attached to sensual desire, yet they neither see its faults nor know the essential path of escape.

Bound by the five sense pleasures, even if they worship the sun, moon, water, and fire and cry out, ‘Please lift me up and cause me to be born in the Brahmā heaven,’ that cannot possibly occur. Suppose the A-di-la River were filled with water up to its banks. A man on this shore, his body tightly bound, were merely to call to the far shore, ‘Come here and carry me across.’ Would the far shore come and carry that man across?”

They replied, “No.”

“Vāseṭṭha, the five pure sense pleasures are exceedingly delightful. In my Noble Dharma, they are called attachments, bonds, and fetters. Those brahmins versed in the Three Vedas are defiled by the five sense pleasures and firmly attached to sensual desire, yet they neither see its faults nor know the essential path of escape. Bound by the five sense pleasures, even if they worship the sun, moon, water, and fire and cry out, ‘Please lift me up and cause me to be born in the Brahmā heaven,’ it is just the same. That can never occur.

“Vāseṭṭha, suppose the A-di-la River were filled with water up to its banks, so full that a crow could drink from it. Could a man who wished to cross reach the other side without employing the strength of his arms, legs, and body, and without relying upon a boat or raft?”

They replied, “No.”

“Vāseṭṭha, the brahmins versed in the Three Vedas are likewise. They do not cultivate the pure practices of a śramaṇa but instead follow the impure practices of other paths, yet they wish to seek rebirth in the Brahmā heaven. That cannot possibly occur.

“Vāseṭṭha, suppose mountain waters came surging forth and swept away a great many people, while there was neither boat nor raft, nor any bridge or ford. A man might think, ‘I should gather a great quantity of grass and wood and bind them securely into a raft; then, through the strength of my own body, I may safely cross to the other shore.’ Vāseṭṭha, it is likewise with a bhikṣu who abandons the impure practices unworthy of a śramaṇa and cultivates the pure brahmacarya of a śramaṇa. If he wishes to be born in the Brahmā heaven, that can indeed occur.

“What do you think, Vāseṭṭha? Does Brahmā harbor ill will or is he free from ill will?”

They replied, “He is free from ill will.”

He asked again:

“Do the brahmins versed in the Three Vedas harbor ill will or are they free from ill will?”

They replied, “They harbor ill will.”

“Vāseṭṭha, Brahmā is free from ill will, whereas the brahmins versed in the Three Vedas harbor ill will. Those who harbor ill will and those who are free from ill will do not dwell together, attain liberation together, or tend toward one another. Therefore, Brahmā and the brahmins do not dwell together.

“What do you think, Vāseṭṭha? Does Brahmā harbor anger or is he free from anger?”

They replied, “He is free from anger.”

He asked again:

“Do the brahmins versed in the Three Vedas harbor anger or are they free from anger?”

They replied, “They harbor anger.”

“Vāseṭṭha, Brahmā is free from anger, whereas the brahmins versed in the Three Vedas harbor anger. Those who harbor anger and those who are free from anger do not dwell together, attain liberation together, or tend toward one another. Therefore, Brahmā and the brahmins do not dwell together.

“What do you think, Vāseṭṭha? Does Brahmā harbor resentment or is he free from resentment?”

They replied, “He is free from resentment.”

He asked again:

“Do the brahmins versed in the Three Vedas harbor resentment or are they free from resentment?”

They replied, “They harbor resentment.”

The Buddha said:

“Brahmā is free from anger, whereas the brahmins versed in the Three Vedas harbor anger. Those who harbor anger and those who are free from anger do not dwell together, attain liberation together, or tend toward one another. Therefore, Brahmā and the brahmins do not dwell together.

“What do you think, Vāseṭṭha? Does Brahmā possess a household and property?”

They replied, “No.”

He asked again:

“Do the brahmins versed in the Three Vedas possess households and property?”

They replied, “Yes.”

The Buddha said:

“Brahmā possesses neither household nor property, whereas the brahmins versed in the Three Vedas possess households and property. Those who possess households and property and those who possess neither household nor property do not dwell together, attain liberation together, or tend toward one another. Therefore, Brahmā and the brahmins do not dwell together.

“What do you think, Vāseṭṭha? Has Brahmā attained mastery or has he not attained mastery?”

They replied, “He has attained mastery.”

He asked again:

“Have the brahmins versed in the Three Vedas attained mastery or have they not attained mastery?”

They replied, “They have not attained mastery.”

The Buddha said:

“Brahmā has attained mastery, whereas the brahmins versed in the Three Vedas have not attained mastery. Those who have attained mastery and those who have not attained mastery do not dwell together, attain liberation together, or tend toward one another. Therefore, Brahmā and the brahmins do not dwell together.”

The Buddha further said:

“If someone were to approach those brahmins versed in the Three Vedas and question them about the profound meaning, they would be unable to answer fully. Is this truly so?”

They replied, “It is truly so.”

At that time, Vāseṭṭha and Bhāradvāja both addressed the Buddha, saying:

“Let us set all other matters aside. I have heard that the śramaṇa Gautama clearly knows the path to Brahmā and can explain it to others; moreover, he has met with Brahmā and has conversed and associated with him. We humbly beseech the śramaṇa Gautama, out of loving-kindness, to teach the path to Brahmā and to reveal and expound it.”

The Buddha said to Vāseṭṭha:

“I shall now ask you a question. Answer as you see fit. What do you think, Vāseṭṭha? Is the land of Tâm-niệm near to or far from here?”

He replied, “It is near.”

“Suppose a man born and raised in that land were asked by another person for the road leading there. What do you think, Vāseṭṭha? Would there be any reason to doubt the directions given by one who was born and raised in that land?”

He replied, “There would be no doubt. Why? Because he was born and raised in that land.”

The Buddha said:

“Even one born and raised in that land might still give cause for doubt. But if someone asks me about the path to Brahmā, there is no reason whatsoever for doubt. Why? Because I have spoken many times about that path to Brahmā.”

Vāseṭṭha and Bhāradvāja both addressed the Buddha, saying:

“Let us set all other matters aside. I have heard that the śramaṇa Gautama clearly knows the path to Brahmā and can explain it to others; moreover, he has met with Brahmā and has conversed and associated with him. We humbly beseech the śramaṇa Gautama, out of loving-kindness, to teach the path to Brahmā and to reveal and expound it.”

The Buddha said:

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

They replied, “Yes, indeed. We shall be delighted to listen.”

The Buddha said:

“When a Tathagata, Worthy One, and Perfectly Enlightened One appears in the world, fully endowed with the ten epithets, and so forth, up through the fourth dhyāna, he experiences happiness in this very life. Why is this? It is because he is diligent, maintains focused mindfulness without forgetfulness, delights in dwelling alone in quiet places, and is not heedless.

With a mind of loving-kindness, that bhikṣu pervades one direction; likewise the other directions, universally and without limit, nondual and immeasurable, free from resentment and harm. He abides sporting in that state of mind and experiences happiness. With minds of compassion, sympathetic joy, and equanimity, he pervades one direction; likewise the other directions, universally and without limit, nondual and immeasurable, free from fettering resentment and any intention to cause harm.

He abides sporting in those states of mind and experiences happiness.

“What do you think, Vāseṭṭha? Does Brahmā harbor ill will?”

He replied, “No.”

He asked again:

“Does a bhikṣu who practices loving-kindness harbor ill will or is he free from ill will?”

He replied, “He is free from ill will.”

The Buddha said:

“Brahma has no mind of ill will. A bhikkhu who practices loving-kindness has no mind of ill will. Freedom from ill will and freedom from ill will accord with one another and share the same liberation. Therefore, Brahma and the bhikkhu dwell together.

“What do you think, Vasettha? Does Brahma have an angry mind, or is his mind free from anger?”

He replied, “It is free from anger.”

The Buddha asked again:

“Does a bhikkhu who practices loving-kindness have an angry mind, or is his mind free from anger?”

He replied, “His mind is free from anger.”

The Buddha said:

“Brahma has no angry mind. A bhikkhu who practices loving-kindness has no angry mind. Freedom from anger and freedom from anger accord with one another and share the same liberation. Therefore, Brahma and the bhikkhu dwell together.

“What do you think, Vasettha? Does Brahma harbor resentment, or is he free from resentment?”

He replied, “He is free from resentment.”

The Buddha asked again:

“Does a bhikkhu who practices loving-kindness harbor resentment, or is he free from resentment?”

He replied, “He is free from resentment.”

The Buddha said:

“Brahma harbors no resentment. A bhikkhu who practices loving-kindness harbors no resentment. Freedom from resentment and freedom from resentment accord with one another and share the same liberation. Therefore, Brahma and the bhikkhu dwell together.

“What do you think, Vasettha? Does Brahma have a household, dependents, or possessions?”

He replied, “No.”

The Buddha asked again:

“Does a bhikkhu who practices loving-kindness have a household, dependents, or possessions?”

He replied, “He has no household, dependents, or possessions.”

The Buddha said:

“Brahma has no household, dependents, or possessions. A bhikkhu who practices loving-kindness has no household, dependents, or possessions. Having no household, dependents, or possessions and having no household, dependents, or possessions accord with one another and share the same liberation. Therefore, Brahma and the bhikkhu dwell together.

“What do you think, Vasettha? Has Brahma attained mastery?”

He replied, “He has attained mastery.”

The Buddha asked again:

“Has a bhikkhu who practices loving-kindness attained mastery?”

He replied, “He has attained mastery.”

The Buddha said:

“Brahma has attained mastery. A bhikkhu who practices loving-kindness has attained mastery. Mastery and mastery accord with one another and share the same liberation. Therefore, Brahma and the bhikkhu dwell together.”

The Buddha further said to Vasettha:

“You should know that when the body of a bhikkhu who practices loving-kindness breaks up and his life comes to an end, he is reborn in the Brahma heaven as swiftly as an arrow shot from a bow.”

When the Buddha expounded this sutra, Vasettha and Bharadvaja, while still seated, became freed from dust and defilement, and the Dharma-eye arose in them regarding all phenomena.

Then Vasettha and Bharadvaja, having heard the Buddha’s teaching, rejoiced and respectfully practiced it.