長阿含經

27. THE DISCOURSE ON THE FRUITS OF THE ASCETIC LIFE

Thus have I heard:

At one time, the Buddha was dwelling at Rajagriha, in the mango grove of the youth Jivaka, together with one thousand two hundred and fifty bhikkhus.

At that time, Ajatashatru, son of Lady Vaidehi, on the fifteenth day, under the full moon, summoned one of his consorts and said:

“Tonight is as bright as day. What should I do?”

The consort replied:

“Tonight is the full-moon night of the fifteenth day, as bright as day. You should bathe and cleanse yourself, then enjoy the five sensual pleasures together with the palace women.”

The king then ordered his eldest prince, Udayabhadra, to be summoned and asked him:

“Tonight is the full-moon night of the fifteenth day, as bright as day. What should I do?”

The prince replied:

“Tonight is the full-moon night of the fifteenth day, as bright as day. You should muster the four divisions of the army and devise a plan to subdue the rebels on the frontier, then return and enjoy sensual pleasures.”

The king then ordered the great general Yongjian to be summoned and asked him:

“Today is the full-moon day of the fifteenth, and the night is as clear and bright as day. What should I do?”

The great general replied:

“Tonight is clear and bright, no different from day. You should muster the four divisions of the army and go forth to inspect the realm, in order to learn where there is obedience and where there is rebellion.”

The king then ordered the brahmin Vassakara to be summoned and asked him:

“Today is the full-moon day of the fifteenth, and the night is as clear and bright as day. Which ascetic or brahmin should I visit who might awaken my mind?”

Vassakara then said to the king:

“Tonight is clear and bright, no different from day. There is Purana Kassapa, a leader and head of a great assembly, widely known and renowned far and wide. Like the great ocean, he receives multitudes and is honored with offerings by all. Your Majesty should go and visit him. If Your Majesty meets him, perhaps your mind will be awakened.”

The king then ordered Vassakara’s younger brother, Sunidha, to be summoned and asked him: “Today is the full-moon day of the fifteenth, and the night is as clear and bright as day. Which ascetic or brahmin should I visit who might awaken my mind?”

Sunidha then said to the king:

“Tonight is clear and bright, no different from day. There is Makkhali Gosala, a leader and head of a great assembly, widely known and renowned far and wide. Like the great ocean, he receives multitudes and is honored with offerings by all. Your Majesty should go and visit him. If Your Majesty meets him, perhaps your mind will be awakened.”

The king then ordered the minister in charge of works to be summoned and asked him:

“Today is the full-moon day of the fifteenth, and the night is as clear and bright as day. Which ascetic or brahmin should I visit who might awaken my mind?”

The minister in charge of works then said to the king:

“Tonight is clear and bright, no different from day. There is Ajita Kesakambala, a leader and head of a great assembly, widely known and renowned far and wide. Like the great ocean, he receives multitudes and is honored with offerings by all. Your Majesty should go and visit him. If Your Majesty meets him, perhaps your mind will be awakened.”

The king then ordered Gala, the commander guarding the city gate, to be summoned and asked him:

“Today is the full-moon day of the fifteenth, and the night is as clear and bright as day. Which ascetic or brahmin should I visit who might awaken my mind?”

Gala, the commander guarding the city gate, then said to the king:

“Tonight is clear and bright, no different from day. There is Pakudha Kaccayana, a leader and head of a great assembly, widely known and renowned far and wide. Like the great ocean, he receives multitudes and is honored with offerings by all. Your Majesty should go and visit him. If Your Majesty meets him, perhaps your mind will be awakened.”

The king then ordered Udayi, son of Mandi, to be summoned and asked him:

“Today is the full-moon day of the fifteenth, and the night is as clear and bright as day. Which ascetic or brahmin should I visit who might awaken my mind?”

Udayi then said to the king:

“Tonight is clear and bright, no different from day. There is Sanjaya Belatthaputta, a leader and head of a great assembly, widely known and renowned far and wide. Like the great ocean, he receives multitudes and is honored with offerings by all. Your Majesty should go and visit him. If Your Majesty meets him, perhaps your mind will be awakened.”

The king then ordered his younger brother Abhaya to be summoned and asked him:

“Today is the full-moon day of the fifteenth, and the night is as clear and bright as day. Which ascetic or brahmin should I visit who might awaken my mind?”

Abhaya then said to the king:

“Tonight is clear and bright, no different from day. There is Nigantha Nataputta, a leader and head of a great assembly, widely known and renowned far and wide. Like the great ocean, he receives multitudes and is honored with offerings by all. Your Majesty should go and visit him. If Your Majesty meets him, perhaps your mind will be awakened.”

The king then ordered the youth Jivaka to be summoned and asked him:

“Today is the full-moon day of the fifteenth, and the night is as clear and bright as day. Which ascetic or brahmin should I visit who might awaken my mind?”

The youth Jivaka replied:

“The Buddha, the Blessed One, is now staying in my mango grove. Your Majesty should go there and pay him a visit. If Your Majesty meets the Buddha, your mind will surely be awakened.”

The king then commanded Jivaka:

“Have the precious elephant that I usually ride caparisoned, together with five hundred white elephants.”

Obeying the command, Jivaka had the king’s elephant and the five hundred elephants fully adorned, and then reported to the king:

“The royal conveyances are ready. May Your Majesty know that the time has come.”

Ajatashatru himself mounted the precious elephant and had five hundred consorts mount five hundred female elephants, each holding a torch in her hand. Displaying the majesty of a king, he departed Rajagriha and proceeded slowly along the road leading to the Buddha. The king said to Jivaka:

“You are now deceiving me and seeking to harm me, leading me and this great company into the hands of an enemy.”

Jivaka replied:

“Your Majesty, I would not dare deceive you. I would not dare harm Your Majesty or lead you and this great company into the hands of an enemy. Proceed onward, Your Majesty, and you will surely obtain blessings and good fortune.”

After they had advanced a short distance, the king again said to Jivaka:

“You are now deceiving me and seeking to harm me, leading me and this great company into the hands of an enemy.”

The king spoke thus three times.

“Why is this? There are one thousand two hundred and fifty people there, yet all is silent and not a sound can be heard. There must surely be a plot.”

Three times Jivaka replied:

“Your Majesty, I would not dare deceive you. I would not dare harm Your Majesty or lead you and this great company into the hands of an enemy. Proceed onward, Your Majesty, and you will surely obtain blessings and good fortune. Why is this? Those ascetics, in accordance with their Dharma, always delight in quietude; therefore, no sound can be heard. Proceed onward, Your Majesty. The grove is now in sight.”

King Ajatashatru arrived at the gate of the grove, dismounted from his elephant, removed his sword, put aside his parasol, relinquished the five emblems of royal dignity, and entered through the gate of the grove. He said to Jivaka:

“Where is the Buddha, the Blessed One?”

Jivaka replied:

“Your Majesty, the Buddha is in that lofty hall, with a lamp before him. The Blessed One is seated upon the lion seat, facing south. If Your Majesty goes forward a little, you will see the Blessed One yourself.”

Ajatashatru then went to the lecture hall, washed his feet outside, and afterward ascended the hall. Silently looking about in all four directions, he became joyful and spontaneously exclaimed:

“These ascetics are peaceful, silent, and fully endowed with tranquility and insight. May my prince Udayi also attain tranquility and insight, just as these ascetics have.”

The Buddha then said to King Ajatashatru:

“The Great King thought of his son and therefore uttered these words: ‘May Prince Udayi likewise attain such contemplation, without any difference.’ Great King, please sit before him.”

Ajatashatru then bowed at the Buddha’s feet, sat to one side, and said to the Buddha:

“I now have something I wish to ask. If you have the leisure, only then would I dare to ask.”

The Buddha said:

“Great King, whatever you wish to ask, please ask freely.”

Ajatashatru said to the Buddha:

“Blessed One, at present there are elephant riders and charioteers; those who train with sabers, spears, swords, bows and arrows, weapons, and methods of warfare; princes, strongmen, men of great strength, servants, leatherworkers, barbers, hair braiders, cartwrights, potters, basket weavers, and mat weavers. Each makes a living through a different skill, personally enjoys sensual pleasures, and shares such pleasures with father, mother, wife, children, and servants. Such occupations all bear fruits visible in the present life. What fruits visible in the present life do today’s shramanas obtain through their practice?”

The Buddha said to King Ajatashatru:

“Great King, have you ever gone to other shramanas and brahmins and asked them this question?”

The King said to the Buddha:

“I have indeed gone to other shramanas and brahmins and asked them this question.

“I recall that once I went to Purana Kashyapa and asked him: ‘Elephant riders and charioteers, those who train in the arts of war, and so forth, down to those who make their living in various ways, receive fruits visible in the present life. Do those who now cultivate the Way likewise obtain fruits visible in the present life?’ Purana Kashyapa replied to me: ‘Great King, whether one acts oneself or orders others to act—cutting, splitting, mutilating, boiling, roasting, slicing, dismembering, tormenting living beings, causing them grief, anguish, and lamentation; killing, stealing, engaging in sexual misconduct, speaking falsely, scaling walls to plunder, setting fires, or committing evil by waylaying travelers—Great King, such deeds are not evil.

Great King, if one were to use a sharp sword to carve the flesh from living beings, making a heap of flesh that filled the entire world, this would not be evil, nor would it bring the retribution of sin. If one carved the flesh from living beings on the southern bank of the Ganges, there would likewise be no evil retribution. If one held a great assembly of giving on the northern bank of the Ganges, giving to all living beings and benefiting everyone, there would likewise be no fruit arising from either sin or merit.’”

The King then said to the Buddha:

“It was as though someone were asked about a melon but answered about a plum, or asked about a plum but answered about a melon. He was just the same. I asked whether there were fruits visible in the present life, but he answered that neither sin nor merit existed. I then thought: ‘I am a consecrated king of the kshatriya lineage. I should not, without cause, kill, bind, or expel a renunciant.’ At that time I became inwardly indignant, and after thinking thus, I left him and went away.”

The King then again said to the Buddha:

“I recall that once I went to Makkhali Gosala and asked him: ‘Elephant riders and charioteers, those who train in the arts of war, and so forth, down to those who make their living in various ways, receive fruits visible in the present life. Do those who now cultivate the Way likewise obtain fruits visible in the present life?’ He replied to me: ‘Great King, there is no giving, no bestowal, and no practice of sacrifice.

There is neither good nor evil, nor any fruit arising from good or evil. There is no present life and no future life. There is no father, no mother, no devas, no spontaneous birth, and no living beings.

In this world there are no shramanas or brahmins, no practitioners of impartial conduct who directly realize this life or the next for themselves and then expound it to others. All who say that these exist speak falsely.’

“It was as though someone were asked about a melon but answered about a plum, or asked about a plum but answered about a melon. He was just the same. I asked whether there were fruits visible in the present life, but he answered me with a meaningless doctrine. I then thought: ‘I am a consecrated king of the kshatriya lineage. I should not, without cause, kill, bind, or expel a renunciant.’ At that time I became inwardly indignant, and after thinking thus, I left him and went away.”

The King then again said to the Buddha:

“Once I went to Ajita Keshakambala and asked him: ‘Venerable Sir, elephant riders and charioteers, those who train in the arts of war, and all those who make their living in various ways receive fruits visible in the present life. Does this assembly, which now cultivates the Way, likewise obtain fruits visible in the present life?’ He replied to me: ‘A person is composed of the four great elements. When life ends, earth returns to earth, water returns to water, fire returns to fire, and wind returns to wind.

All disintegrates, and the faculties return to empty space. When someone dies, the pallbearers carry the corpse to the charnel ground, where fire burns it until the bones resemble the color of a dove, or it is reduced to ashes and dust. Whether foolish or wise, all disintegrate when life ends; annihilation is the nature of things.’

“It was as though someone were asked about a melon but answered about a plum, or asked about a plum but answered about a melon. He was just the same. I asked whether there were fruits visible in the present life, but he answered me with a doctrine of annihilation. I then thought: ‘I am a consecrated king of the kshatriya lineage. I should not, without cause, kill, bind, or expel a renunciant.’ At that time I became inwardly indignant, and after thinking thus, I left him and went away.”

The King then again said to the Buddha:

“Once I went to Pakudha Kaccayana and asked him: ‘Venerable Sir, elephant riders and charioteers, those who train in the arts of war, and all those who make their living in various ways receive fruits visible in the present life. Does this assembly, which now cultivates the Way, likewise obtain fruits visible in the present life?’ He replied to me: ‘There is no power and no exertion; human beings have no strength and no means. Living beings become defiled without any cause or condition. Living beings become purified without any cause or condition. All living beings, all creatures endowed with life, are entirely without strength, have no freedom, and possess nothing that may be called enmity or hostility. Amid the six classes of birth, they undergo various forms of suffering and pleasure.’

“It was as though someone were asked about a melon but answered about a plum, or asked about a plum but answered about a melon. He was just the same. I asked whether there were fruits visible in the present life, but he answered me with a doctrine of powerlessness. I then thought: ‘I am a consecrated king of the kshatriya lineage. I should not, without cause, kill, bind, or expel a renunciant.’ At that time I became inwardly indignant, and after thinking thus, I left him and went away.”

The King then again said to the Buddha:

“On one occasion, I went to Sañjaya Belaṭṭhaputta and asked him: ‘Venerable sir, just as elephant riders, cavalrymen, charioteers, and those trained in military arts, as well as those engaged in various other livelihoods, all obtain a visible reward in the present life, do those in this assembly who now cultivate the path likewise obtain a reward in the present life?’ He answered me: ‘Great King, there is a reward of the śramaṇa in the present life.

When asked in this way, one answers the matter in this way. This matter is true; this matter is otherwise; this matter is neither otherwise nor not otherwise. Great King, there is no reward of the śramaṇa in the present life.

When asked in this way, one answers the matter in this way. This matter is true; this matter is otherwise; this matter is neither otherwise nor not otherwise. Great King, there both is and is not a reward of the śramaṇa in the present life.

When asked in this way, one answers the matter in this way. This matter is true; this matter is otherwise; this matter is neither otherwise nor not otherwise. Great King, there neither is nor is not a reward of the śramaṇa in the present life.

When asked in this way, one answers the matter in this way. This matter is true; this matter is otherwise; this matter is neither otherwise nor not otherwise. When asked in this way, one answers the matter in this way.

This matter is true; this matter is otherwise; this matter is neither otherwise nor not otherwise.’ Blessed One, it was as though someone asked about melons and was answered about plums, or asked about plums and was answered about melons. He was just the same. I asked whether there was a reward obtainable in the present life, but he answered me with an irrelevant doctrine.

I then thought: ‘I am a consecrated kṣatriya king. I ought not, without cause, to kill, bind, or expel one who has gone forth.’ At that time, anger arose in my heart. Having thought thus, I left him and departed.”

The king then again addressed the Buddha:

“On one occasion, I went to Nigaṇṭha Nātaputta and asked him: ‘Venerable sir, just as elephant riders, cavalrymen, charioteers, and those trained in military arts, as well as those engaged in various other livelihoods, all obtain a visible reward in the present life, do those in this assembly who now cultivate the path likewise obtain a reward in the present life?’ He answered me: ‘Great King, I am omniscient, one who sees all and knows everything completely without omission.

Whether walking, standing, lying down, sitting, sleeping, or awake, at all times knowledge is constantly present before me.’ Blessed One, it was as though someone asked about melons and was answered about plums, or asked about plums and was answered about melons. He was just the same. I asked whether there was a reward obtainable in the present life, but he answered me with an irrelevant doctrine.

I then thought: ‘I am a consecrated kṣatriya king. I ought not, without cause, to kill, bind, or expel one who has gone forth.’ At that time, anger arose in my heart. Having thought thus, I left him and departed.

“Blessed One, today I have come here to ask about this matter: just as elephant riders, cavalrymen, charioteers, and those trained in military arts, as well as those engaged in various other livelihoods, all obtain a visible reward in the present life, do śramaṇas who now cultivate the path likewise obtain a reward in the present life?”

The Buddha said to King Ajātaśatru:

“I shall now ask the Great King a question in return. Please answer as you see fit. What do you think, Great King?

Suppose one of your servants, who performs duties both within and outside the palace, sees the Great King on the fifteenth day, beneath the full moon, bathed and cleansed, enjoying sensual pleasures with the palace women upon a lofty pavilion. He then thinks: ‘How remarkable that the reward of conduct should be like this! This King Ajātaśatru, on the fifteenth day beneath the full moon, bathes and cleanses himself and enjoys sensual pleasures with the palace women upon a lofty pavilion.

Who can know whether this is indeed the reward of conduct?’ After some time, that man shaves off his beard and hair, dons the three Dharma robes, goes forth to cultivate the path, and practices the Dharma of impartiality. What do you think, Great King? If you saw that man approaching from afar, would the thought arise in you: ‘That is my servant’?”

The king said to the Buddha:

“No, Blessed One. If I saw him coming, I would rise to welcome him and invite him to sit.”

The Buddha said:

“Is that not a reward of the śramaṇa obtained in the present life?”

The king replied, “Indeed it is, Blessed One. That is a reward of the śramaṇa obtained in the present life.”

“Furthermore, Great King, suppose there is a resident from elsewhere dwelling within your realm and eating the grain bestowed by you. That man sees the Great King on the fifteenth day beneath the full moon, bathed and cleansed, enjoying the five sensual pleasures with the palace women upon a lofty pavilion. He then thinks to himself: ‘How remarkable that the reward of conduct should be like this!

Who can know whether this is the reward of conduct?’ After some time, that man shaves off his beard and hair, dons the three Dharma robes, goes forth to cultivate the path, and practices the Dharma of impartiality. What do you think, Great King? If you saw that man approaching from afar, would the thought arise in you: ‘That man is a resident from elsewhere in my realm who eats the grain I bestow’?”

The king said, “No. If I saw him approaching from afar, I would rise to welcome him, greet him, and invite him to sit.”

“What do you think, Great King? Is that not a reward of the śramaṇa obtained in the present life?”

The king said, “Indeed it is. That is a reward of the śramaṇa obtained in the present life.”

“Furthermore, Great King, a Tathagata, Worthy One, and Fully and Perfectly Awakened One appears in the world. One enters my Dharma and proceeds as far as attaining the threefold knowledge, dispelling all darkness and bringing forth the light of great wisdom; this is called the realization of the knowledge of the exhaustion of the taints. Why is this so? It is because one strives diligently, maintains mindful attention without forgetfulness, delights in dwelling alone in quiet places, and is not heedless. What do you think, Great King? Is that not a reward of the śramaṇa obtained in the present life?”

The king replied, “Indeed, Blessed One, that truly is a reward of the śramaṇa obtained in the present life.”

King Ajātaśatru then rose from his seat, bowed his head and face at the Buddha’s feet, and addressed the Buddha:

“I beseech the Blessed One to accept my repentance. In my madness, ignorance, and darkness, I lacked understanding. My father was King Bimbisāra, ruler of the kingdom of Magadha, who governed by the true Dharma without partiality. Yet, deluded by the five sensual pleasures, I truly harmed my royal father. I beseech the Blessed One, in his compassion, to accept my repentance.”

The Buddha told the king:

“You were ignorant and lacked understanding. Yet you have now repented and reformed yourself. Deluded by the five sensual pleasures, you harmed your royal father. Now, within the Dharma of the noble ones, you know to repent and reform; this is to benefit yourself. Out of compassion for you, I accept your repentance.”

King Ajātaśatru then paid homage to the Buddha. The Buddha taught him the Dharma, instructing and encouraging him, bringing him benefit and joy. After hearing the Buddha’s teaching, the king addressed the Buddha:

“I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. Please accept me as a lay disciple within the true Dharma. From this day until the end of my life, I shall not kill, steal, engage in sexual misconduct, speak falsely, or drink intoxicants. I beseech the Blessed One and the great assembly to accept my invitation for tomorrow morning.”

The Blessed One silently accepted the invitation. Seeing that the Buddha had accepted through silence, the king rose, paid homage to the Buddha, circumambulated him three times, and then took his leave.

Not long after the king had departed, the Buddha said to the bhikṣus:

“This King Ajātaśatru’s offenses have diminished; he has uprooted a grave offense. If Ajātaśatru had not killed his father, he would have attained, in this very place, the pure Dharma eye. Yet King Ajātaśatru has now repented; his offenses have diminished, and he has uprooted a grave offense.”

At that time, while Ajātaśatru was still on the road, he summoned the youth Jīvaka and said:

“Excellent, excellent! You have now rendered me many benefits. First you praised the Tathagata, instructed and guided me, and then brought me to meet the Blessed One, whereby I attained awakening. I am deeply grateful to you and shall never forget it.”

The king then returned to the palace and prepared fine delicacies and various kinds of food. The next morning, when the appointed time had come, he informed the Blessed One that it was time.

Thereupon, the Blessed One donned his robe, took up his bowl, and, together with the assembly of one thousand two hundred and fifty disciples, went to the royal palace and sat upon the seats prepared for them. The king then served the Buddha and the Sangha with his own hands. When they had finished eating, put away their bowls, and washed, the king bowed at the Buddha’s feet and said:

“I now ask forgiveness three times. Being mad, foolish, benighted, and without understanding, I harmed my father, King Bimbisara, ruler of the kingdom of Magadha, who governed impartially according to the true Dharma. Yet, infatuated with the five sensual pleasures, I truly caused harm to my royal father. I beseech the Blessed One, out of compassion, to accept my repentance.”

The Buddha said to the king:

“You were foolish and without understanding. Infatuated with the five sensual pleasures, you harmed your royal father. Now that you know to repent within the Dharma of the Noble Ones, you thereby benefit yourself. Out of compassion for you, I accept your repentance.”

Then, after bowing at the Buddha’s feet, the king took a low seat and sat before the Buddha. The Buddha taught him the Dharma, instructing, encouraging, benefiting, and gladdening him. After hearing the Buddha’s teaching, the king again addressed the Buddha:

“I now take refuge three times in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. I beseech you to accept me as an upasaka within the true Dharma. From this day until the end of my life, I shall not kill, steal, engage in sexual misconduct, speak falsely, or drink intoxicants.”

After teaching the king the Dharma, instructing, encouraging, benefiting, and gladdening him, the Blessed One rose from his seat and departed.

King Ajatasatru and the youth Thọ Mạng rejoiced upon hearing what the Buddha had taught and respectfully put it into practice.

28. THE SUTRA OF BỐ-TRA-BÀ-LẤU

Thus have I heard:

At one time, the Buddha was dwelling in the kingdom of Sravasti, in Anathapindika’s Park in the Jeta Grove, together with an assembly of one thousand two hundred and fifty great bhiksus.

Then, early in the morning, the Blessed One donned his robe, took up his bowl, and entered the city of Sravasti to seek alms. At that time, the Blessed One thought:

“It is still early for the alms round today. I shall visit the grove of the brahmin Bố-tra-bà-lâu and wait until the proper time before going to seek alms.” He then went to the brahmin’s grove. Seeing the Buddha approaching from afar, the brahmin Bố-tra-bà-lâu immediately rose to welcome him, saying:

“Welcome, ascetic Gautama! It has been a long time since you last came. What occasion has now moved you to condescend to visit us? Please take the seat here in front.”

The Blessed One sat down there and said to Bố-tra-bà-lâu:

“For what purpose have you gathered here? What are you discussing?”

The brahmin said to the Buddha:

“Blessed One, yesterday many ascetics and brahmins gathered in the lecture hall and discussed this matter, presenting opposing views.

“Gautama, some brahmins spoke thus: Perception arises in a person without any cause or condition. Perception comes and goes. When it comes, perception arises; when it goes, perception ceases.

“Gautama, some brahmins spoke thus: Because of the life-principle, perception arises; because of the life-principle, perception ceases. That perception comes and goes. When it comes, perception arises; when it goes, perception ceases.

“Gautama, some brahmins spoke thus: The doctrines previously stated are not true. There is a mighty spirit of great power who brings perception away and brings perception back. When that being brings perception away, perception ceases; when that being brings perception back, perception arises.

“Thereupon I reflected and thought: The ascetic Gautama surely understands this matter clearly and surely possesses clear knowledge of the attainment of the cessation of perception and cognition.”

The Blessed One then said to the brahmin:

“All those doctrines are erroneous. They say that perception arises without cause or condition and that perception ceases without cause or condition; that perception comes and goes; when it comes, perception arises, and when it goes, perception ceases. Or they say that because of the life-principle, perception arises, and because of the life-principle, perception ceases; that perception comes and goes; when it comes, perception arises, and when it goes, perception ceases.

Or they say that none of this is so, but that a mighty spirit brings perception and takes perception away; when that being brings it, perception arises, and when that being takes it away, perception ceases. All such statements are erroneous. Why is that?

Brahmin, there are causes and conditions for the arising of perception, and there are causes and conditions for the cessation of perception.

“When a Tathagata appears in the world, he is a Worthy One, a Fully and Perfectly Awakened One, complete in the ten epithets. A person goes forth within the Buddha-Dharma to cultivate the path and, proceeding until he has extinguished the five hindrances that obscure the mind and has eliminated sensual desire and evil, unwholesome states, enters the first dhyana, with applied thought and sustained thought, and with joy and happiness born of concentration. First, the perception of sensual desire ceases; then the perceptions of joy and happiness arise. Brahmin, from this it should be known that there are causes and conditions for the arising of perception, and causes and conditions for the cessation of perception.

“With the cessation of applied thought and sustained thought, inwardly gladdened and unified in mind, without applied thought or sustained thought, he enters the second dhyana, with joy and happiness born of concentration. Brahmin, the perception of the first dhyana ceases and the perception of the second dhyana arises. Thus it should be known that there are causes and conditions for the cessation of perception and causes and conditions for the arising of perception.

“With the cessation of joy, he dwells in equanimity, mindful and unified in mind, personally knowing bodily happiness—that which the Noble Ones seek, with pure equanimity and mindfulness—and enters the third dhyana. Brahmin, the perception of the second dhyana ceases and the perception of the third dhyana arises. Thus it should be known that there are causes and conditions for the cessation of perception and causes and conditions for the arising of perception.

“With the cessation of pain and pleasure, and with sorrow and joy already extinguished, he enters the fourth dhyana, in which equanimity and mindfulness are purified. Brahmin, the perception of the third dhyana ceases and the perception of the fourth dhyana arises. Thus it should be known that there are causes and conditions for the cessation of perception and causes and conditions for the arising of perception.

“Abandoning all perceptions of form, extinguishing aversion, and giving no attention to diverse perceptions, he enters the sphere of infinite space. Brahmin, the perception of all forms ceases and the perception of the sphere of infinite space arises. Thus it should be known that there are causes and conditions for the arising of perception and causes and conditions for the cessation of perception.

“Passing entirely beyond the sphere of infinite space, he enters the sphere of infinite consciousness. Brahmin, the perception of the sphere of infinite space ceases and the perception of the sphere of infinite consciousness arises. Thus it should be known that there are causes and conditions for the arising of perception and causes and conditions for the cessation of perception.

“Passing entirely beyond the sphere of infinite consciousness, he enters the sphere of nothingness. Brahmin, the perception of the sphere of infinite consciousness ceases and the perception of the sphere of nothingness arises. Thus it should be known that there are causes and conditions for the arising of perception and causes and conditions for the cessation of perception.

“Abandoning the sphere of nothingness, he enters the sphere of neither perception nor non-perception. Brahmin, the perception of the sphere of nothingness ceases and the perception of the sphere of neither perception nor non-perception arises. Thus it should be known that there are causes and conditions for the arising of perception and causes and conditions for the cessation of perception.

“Abandoning the sphere of neither perception nor non-perception, he enters the attainment of the cessation of perception and cognition. Brahmin, the perception of the sphere of neither perception nor non-perception ceases, and he enters the attainment of the cessation of perception and cognition. Thus it should be known that there are causes and conditions for the arising of perception and causes and conditions for the cessation of perception.

“When he has reached this perception, he thinks thus: ‘Thought is unwholesome; non-thought is wholesome.’ As he thinks in this way, his subtle perception does not cease, while coarse perception arises again. He then thinks: ‘I should now neither engage in mental activity nor give rise to deliberation.’ When he neither engages in mental activity nor gives rise to deliberation, subtle perception ceases and coarse perception does not arise. When, through his not engaging in mental activity, subtle perception ceases and coarse perception does not arise, he immediately enters the attainment of the cessation of perception and cognition.”

“What do you think, brahmin? Have you ever before heard the causes and conditions for this successive cessation of perception?”

The brahmin said to the Buddha:

“I believe that I have never before heard of the causes and conditions for this successive cessation of perception.”

The brahmin again said to the Buddha:

“Now this thought occurs to me: this is perception; this is non-perception; or, again, perception arises. After such a perception has arisen, he reflects thus: ‘To have thought is unwholesome; to be without thought is wholesome.’ While he reflects in this way, his subtle perception does not cease, but a coarse perception arises again. He then reflects: ‘I should now neither engage in mental activity nor give rise to deliberation.’ When he neither engages in mental activity nor gives rise to deliberation, the subtle perception ceases and no coarse perception arises. When he does not engage in mental activity, the subtle perception ceases and no coarse perception arises; he then enters the concentration of the cessation of perception and cognition.”

The Buddha said to the brahmin:

“Excellent, excellent! This is the successive attainment of the concentration of the cessation of perception according to the Dharma of the Noble Ones.”

The brahmin again said to the Buddha:

“Among these perceptions, which is the highest and foremost?”

The Buddha said to the brahmin:

“Between what is called perception and what is called non-perception, one can successively attain the concentration of the cessation of perception and cognition. This is the highest and foremost perception.”

The brahmin again asked:

“Is there one perception or many perceptions?”

The Buddha said:

“There is one perception. There are not many perceptions.”

The brahmin again asked:

“Does perception arise first and knowledge afterward, or does knowledge arise first and perception afterward?”

The Buddha said:

“Perception arises first and knowledge afterward. Knowledge arises because of perception.”

The brahmin again asked:

“Is perception itself the self?”

The Buddha asked:

“What kind of person do you call the self?”

The brahmin said:

“I do not say that the person is the self. I myself say that the material body, composed of the four great elements and endowed with the six sense bases, born of father and mother, nourished and brought to maturity, and adorned with clothing, yet subject to impermanence and decay—that person, I say, is the self.”

The Buddha said to the brahmin:

“You say that the material body, composed of the four great elements and endowed with the six sense bases, born of father and mother, nourished and brought to maturity, and adorned with clothing, yet subject to impermanence and decay—that person is the self. Brahmin, set aside that self. Nevertheless, a person’s perception arises, and a person’s perception ceases.”

The brahmin said:

“I do not say that the person is the self. I say that a deva of the Desire Realm is the self.”

The Buddha said:

“Brahmin, set aside that deva of the Desire Realm as the self. Nevertheless, a person’s perception arises, and a person’s perception ceases.”

The brahmin said:

“I do not say that the person is the self. I myself say that a deva of the Form Realm is the self.”

The Buddha said:

“Brahmin, set aside that deva of the Form Realm as the self. Nevertheless, a person’s perception arises, and a person’s perception ceases.”

The brahmin said:

“I do not say that the person is the self. I myself say that a formless deva of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, or the sphere of neither-perception-nor-non-perception is the self.”

The Buddha said:

“Set aside the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither-perception-nor-non-perception, and a formless deva as the self. Nevertheless, a person’s perception arises, and a person’s perception ceases.”

The brahmin said to the Buddha:

“How, Master Gautama, may I know that a person’s perception arises and that a person’s perception ceases?”

The Buddha said:

“You wish to know that a person’s perception arises and that a person’s perception ceases. That is exceedingly difficult! Exceedingly difficult! Why is this? Because you rely upon a different teaching and therefore have different views, different practices, different convictions, and different acceptances.”

The brahmin said to the Buddha:

“Indeed, Master Gautama, I rely upon a different teaching and therefore have different views, different practices, different convictions, and different acceptances. Thus, to know that a person’s perception arises and that a person’s perception ceases is exceedingly difficult! Exceedingly difficult!

Why is this? The self and the world are eternal: this alone is true; all else is false. The self and the world are impermanent: this alone is true; all else is false.

The self and the world are both eternal and impermanent: this alone is true; all else is false. The self and the world are neither eternal nor impermanent: this alone is true; all else is false. The self and the world are finite: this alone is true; all else is false.

The self and the world are infinite: this alone is true; all else is false. The self and the world are both finite and infinite: this alone is true; all else is false. The self and the world are neither finite nor infinite: this alone is true; all else is false.

The body is identical with the life-principle: this alone is true; all else is false. The life-principle is one thing and the body another: this alone is true; all else is false. The body and the life-principle are neither different nor not different: this alone is true; all else is false.

There is neither life-principle nor body: this alone is true; all else is false. The Tathagata has an end: this alone is true; all else is false. The Tathagata has no end: this alone is true; all else is false.

The Tathagata neither has an end nor has no end: this alone is true; all else is false.”

The Buddha said to the brahmin:

“From ‘The world is eternal’ through ‘The Tathagata neither has an end nor has no end’—these are questions I do not answer.”

The brahmin said to the Buddha:

“Gautama, why do you not answer whether the self and the world are eternal, and so forth, through whether the Tathagata neither has an end nor has no end?”

The Buddha said:

“Because these questions do not accord with meaning, do not accord with the Dharma, do not pertain to the holy life, do not lead to dispassion, the unconditioned, tranquility, cessation, perfect awakening, the ascetic life, or nirvana. Therefore, I do not answer them.”

The brahmin again asked:

“What accords with meaning and accords with the Dharma? What is the foundation of the holy life? What is the unconditioned? What is dispassion? What is tranquility? What is cessation? What is perfect awakening? What is the ascetic life? What is nirvana? What is undeclared?”

The Buddha said:

“I give answers concerning the truth of suffering, the origin of suffering, the cessation of suffering, and the truth of the path leading beyond suffering. Why is this? Because these accord with meaning and accord with the Dharma; they are the foundation of the holy life and lead to dispassion, the unconditioned, tranquility, cessation, perfect awakening, the ascetic life, and nirvana. Therefore, I answer them.”

At that time, after the Blessed One had taught the Dharma to the brahmin, instructing, encouraging, benefiting, and delighting him, he rose and departed.

Not long after the Buddha had departed, the other brahmins said to the brahmin Poṭṭhapāda:

“Why did you acquiesce in the words of the ascetic Gautama? You accepted Gautama’s words: ‘From “The self and the world are eternal” through “The Tathagata neither has an end nor has no end,” these questions do not accord with meaning, and therefore I do not answer them.’ Why did you approve such words? We do not accept this teaching of the ascetic Gautama.”

Poṭṭhapāda replied to the brahmins:

“The ascetic Gautama said: ‘From “The self and the world are eternal” through “The Tathagata neither has an end nor has no end,” these questions do not accord with meaning, and therefore I do not answer them.’ I did not approve those words either. Yet the ascetic Gautama relies upon the Dharma, abides in the Dharma, speaks in accordance with the Dharma, and attains liberation in accordance with the Dharma. How could I oppose such words of wisdom? Such subtle and wondrous words of Dharma spoken by the ascetic Gautama cannot be contradicted.”

Then, on another occasion, the brahmin Poṭṭhapāda and Citta Hatthisāriputta went to the Blessed One. After exchanging greetings, they sat down to one side. Citta bowed to the Buddha and then sat down. The brahmin said to the Buddha:

“Previously, the Buddha was at my place. Not long after you departed, other brahmins said to me: ‘Why do you listen to the words of the ascetic Gautama? You accept Gautama’s statement that questions such as whether the self and the world are eternal, and so forth, up to whether the Tathagata is neither finite nor infinite, are not conducive to the goal and therefore he does not answer them.

Why do you endorse such words? We do not accept such teachings of the ascetic Gautama.’ I replied to the brahmins: ‘The ascetic Gautama says that questions such as whether the self and the world are eternal, and so forth, up to whether the Tathagata is neither finite nor infinite, are not conducive to the goal and therefore he does not answer them. I do not endorse those statements either.

Yet that ascetic Gautama relies upon the Dharma, abides in the Dharma, speaks in accordance with the Dharma, and goes forth to liberation in accordance with the Dharma; how could we oppose such words of wisdom? Such subtle and wondrous teachings of the Dharma by the ascetic Gautama cannot be contradicted.’”

The Buddha said to the brahmin:

“The brahmins said: ‘Why do you listen to what the ascetic Gautama says and endorse it?’ Those words are mistaken. Why is that? Among the teachings I expound, some matters are given definitive declarations, while others are not given definitive declarations.

What does it mean for a matter not to be given a definitive declaration? Whether the self and the world are eternal, and so forth, up to whether the Tathagata is neither finite nor infinite—I also speak of these matters, but I give no definitive declaration concerning them. This is because such statements are not conducive to the goal, are not in accordance with the Dharma, are not the beginning of the holy life, and do not lead to dispassion, the unconditioned, quiescence, cessation, perfect enlightenment, the state of an ascetic, or nirvana.

Therefore, brahmin, although I speak of these matters, I give no definitive declaration concerning them. What does it mean for a matter to be given a definitive declaration? I definitively declare the truth of suffering, the origin of suffering, the cessation of suffering, and the truth of the way leading beyond suffering.

Why is that? Because these are conducive to the goal, are in accordance with the Dharma, are the foundation of the holy life, and lead to dispassion, the unconditioned, quiescence, cessation, perfect enlightenment, the state of an ascetic, and nirvana. Therefore, I say that these are given definitive declarations.

End.

“There are ascetics and brahmins who maintain that somewhere in the world there is a realm of complete and unalloyed bliss. I say to them: ‘Do you truly maintain that somewhere in the world there is a realm of complete and unalloyed bliss?’ They answer me: ‘Indeed we do.’ I then say to them: ‘Have you yourselves seen and known such a realm of complete and unalloyed bliss?’ They answer: ‘We have neither seen nor known it.’ I then say to them: ‘Have you ever seen the devas dwelling in that realm of complete and unalloyed bliss?’ They answer: ‘We have neither known nor seen them.’ I ask further: ‘Have you ever stood or sat together with the devas of that realm, conversed with them,

and diligently cultivated meditative concentration with them?’ They answer: ‘No.’ I ask further: ‘Have the devas of that realm of complete bliss ever come and told you: “Your conduct is upright, and you will be reborn in that realm of complete bliss.

Because my own conduct was upright, I was reborn there and now partake of sensual pleasures”?’ They answer: ‘No.’ I ask further: ‘Can you, from within your own body, mentally create another body composed of the four great elements, complete in form and lacking none of its faculties?’ They answer: ‘We cannot.’ What do you think, brahmin? Are the statements made by those ascetics and brahmins truthful? Are they in accordance with the Dharma?”

The brahmin said to the Buddha:

“They are not truthful; they are not words spoken in accordance with the Dharma.”

The Buddha told the brahmin:

“It is as though a man were to say: ‘I have had relations with that beautiful woman,’ and then praise that courtesan. Another person asks him: ‘Do you know that woman? In what region does she live—in the east, west, south, or north?’ He answers: ‘I do not know.’ He is asked further: ‘Do you know the land, city, town, or village in which that woman lives?’ He answers: ‘I do not know.’ He is asked further: ‘Do you know whether she is a kshatriya, a brahmin, a householder, or a shudra?’ He answers: ‘No.’ He is asked further: ‘Do you know whether she is tall or short, coarse or refined, dark or fair, ugly or beautiful?’ He answers: ‘No.’ What do you think, brahmin? Are this man’s words truthful?”

He answered: “No.”

“Brahmin, those ascetics and brahmins are likewise devoid of truth. Brahmin, it is also like a man erecting a ladder on open ground. Other people ask him: ‘Why are you erecting this ladder?’ He answers: ‘I wish to climb up into the house above.’ What do you think, brahmin? Would not the man erecting that ladder be speaking falsely?”

He answered: “He is indeed speaking falsely.”

The Buddha said:

“Those ascetics and brahmins are likewise false and untruthful.”

The Buddha told Poṭṭhapāda:

“This body of mine is material form composed of the four great elements, possesses the six sense bases, is born of father and mother, is nourished with milk and food, is adorned with clothing, and is impermanent and subject to destruction. That body is regarded as the self. Regarding it, I speak of defilement, purification, and liberation.

You might think that defiled states cannot be extinguished, that pure states cannot arise, and that one must forever remain in suffering. Do not think in this way. Why?

Because defiled states can be utterly extinguished, and pure states can arise. One may abide in a realm of bliss, joyful and delighted, with concentrated mindfulness, one-pointed mind, and vast wisdom. Brahmin, regarding the devas of the Realm of Sensual Desire, the devas of the Realm of Form, the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the heavenly Sphere of Neither Perception nor Non-perception, I speak of defilement, purification, and liberation.

You might think that defiled states cannot be extinguished, that pure states cannot arise, and that one must forever remain in suffering. Do not think in this way. Why?

Because defiled states can be utterly extinguished, and pure states can arise. One may abide in a realm of bliss, joyful and delighted, with concentrated mindfulness, one-pointed mind, and vast wisdom.”

At that time Citta Hatthisāriputta said to the Buddha:

“Blessed One, while a human body belonging to the Realm of Sensual Desire, composed of the four great elements and possessing the faculties, is present, do a body belonging to the devas of the Realm of Sensual Desire, a body belonging to the devas of the Realm of Form, and bodies belonging to the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the heavenly Sphere of Neither Perception nor Non-perception simultaneously exist at that time?

“Blessed One, while a body belonging to the devas of the Realm of Sensual Desire is present, do a human body belonging to the Realm of Sensual Desire, composed of the four great elements and possessing the faculties, a body belonging to the devas of the Realm of Form, and bodies belonging to the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the heavenly Sphere of Neither Perception nor Non-perception simultaneously exist at that time?

“Blessed One, while a body belonging to the devas of the Realm of Form is present, do a human body belonging to the Realm of Sensual Desire, composed of the four great elements and possessing the faculties, a body belonging to the devas of the Realm of Sensual Desire, and bodies belonging to the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-perception simultaneously exist at that time?

“Likewise, and so on, while a body belonging to the Sphere of Neither Perception nor Non-perception is present, do a human body belonging to the Realm of Sensual Desire, composed of the four great elements and possessing the faculties, a body belonging to the devas of the Realm of Sensual Desire, a body belonging to the devas of the Realm of Form, and bodies belonging to the heavenly Sphere of Infinite Space, the Sphere of Infinite Consciousness, and the Sphere of Nothingness simultaneously exist at that time?”

The Buddha said to Citta Hatthisāriputta:

“When a human body of the Desire Realm, composed of the four great elements and endowed with the sense faculties, is presently existent, at that very time it is a human body of the Desire Realm, composed of the four great elements and endowed with the sense faculties; it is not the body of a deva of the Desire Realm, the body of a deva of the Form Realm, the body of a deva of the Sphere of Infinite Space, the body of a deva of the Sphere of Infinite Consciousness, the body of a deva of the Sphere of Nothingness, or the body of a deva of the Sphere of Neither Perception nor Non-perception.

Likewise, and so on, when the body of a deva of the Sphere of Neither Perception nor Non-perception is presently existent, at that very time it is the body of a deva of the Sphere of Neither Perception nor Non-perception; it is not a human body of the Desire Realm, composed of the four great elements and endowed with the sense faculties, nor is it the body of a deva of the Desire Realm, the body of a deva of the Form Realm, the body of a deva of the Sphere of Infinite Space, the Sphere of Infinite Consciousness, or the Sphere of Nothingness.

“Xiangshou, it is like cow’s milk. Milk turns into cream. Cream turns into curds. Curds turn into fresh butter. Fresh butter turns into clarified butter. Clarified butter turns into the finest ghee. The finest ghee is supreme. When it is milk, it is called only milk and is not called curds, cream, or the finest ghee. Likewise, successively, until it becomes the finest ghee, at that time it is called only the finest ghee and is not called curds or cream.

“Xiangshou, so it is here as well. When a human body of the Desire Realm, composed of the four great elements and endowed with the sense faculties, is presently existent, at that very time it is a human body of the Desire Realm, composed of the four great elements and endowed with the sense faculties; it is not the body of a deva of the Desire Realm, and so on, up to not being the body of a deva of the Sphere of Neither Perception nor Non-perception.

Likewise, successively, when the body of a deva of the Sphere of Neither Perception nor Non-perception is presently existent, at that very time there is only the body of a deva of the Sphere of Neither Perception nor Non-perception; it is not a human body of the Desire Realm, composed of the four great elements and endowed with the sense faculties, and so on, up to the body of a deva of the Sphere of Nothingness.

“Xiangshou, what do you think? If someone were to ask you: ‘When a past body is presently existent, do the future body and the present body exist at the same time? When a future body is presently existent, do the past body and the present body exist simultaneously? When a present body is presently existent, do the past body and the future body exist simultaneously?’ If asked in this way, how would you answer?”

Xiangshou replied:

“If someone were to ask in this way, I would answer him: ‘When a past body is presently existent, at that time there is only the past body, not the present or future body. When a future body is presently existent, at that time there is only the future body, not the past or present body. When a present body is presently existent, at that time there is only the present body, not the past or future body.’”

The Buddha said:

“Xiangshou, so it is here as well. When a human body of the Desire Realm, composed of the four great elements and endowed with the sense faculties, is presently existent, at that very time it is a human body of the Desire Realm, composed of the four great elements and endowed with the sense faculties; it is not the body of a deva of the Desire Realm, and so on, up to not being the body of a deva of the Sphere of Neither Perception nor Non-perception.

Likewise, successively, when the body of a deva of the Sphere of Neither Perception nor Non-perception is presently existent, at that very time there is only the body of a deva of the Sphere of Neither Perception nor Non-perception; it is not a human body of the Desire Realm, composed of the four great elements and endowed with the sense faculties, and so on, up to the body of a deva of the Sphere of Nothingness.

“Furthermore, Xiangshou, suppose someone were to ask you: ‘Did you exist in the past and then cease to be; will you be born in the future; and do you presently exist?’ If asked in this way, how would you answer?”

Xiangshou said to the Buddha:

“If someone were to ask in this way, I would answer him: ‘In the past I did exist; it is not that I did not exist. In the future I shall be born; it is not that I shall not exist. In the present I am now existing; it is not that I do not exist.’”

The Buddha said:

“Xiangshou, so it is here as well. When a human body of the Desire Realm, composed of the four great elements and endowed with the sense faculties, is presently existent, at that very time it is a human body of the Desire Realm, composed of the four great elements and endowed with the sense faculties; it is not the body of a deva of the Desire Realm, and so on, up to not being the body of a deva of the Sphere of Neither Perception nor Non-perception.

Likewise, successively, when the body of a deva of the Sphere of Neither Perception nor Non-perception is presently existent, at that very time there is only the body of a deva of the Sphere of Neither Perception nor Non-perception; it is not a human body of the Desire Realm, composed of the four great elements and endowed with the sense faculties, and so on, up to the body of a deva of the Sphere of Nothingness.”

Then Xiangshou said to the Buddha:

“I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. Please accept me as a lay disciple within the true Dharma. From this day until the end of my life, I vow not to kill, steal, engage in sexual misconduct, speak falsely, or drink intoxicants.”

At that time the brahmin Potthapada said to the Buddha:

“May I go forth in the Buddha’s Dharma and receive full ordination?”

The Buddha said to the brahmin:

“If a follower of another teaching wishes to go forth and receive ordination in my Dharma, he must first undergo four months of probation and gain the approval of the assembly. Only afterward may he go forth and receive ordination. Although this is the established rule, each person is nevertheless considered individually.”

The brahmin said to the Buddha:

“If followers of other teachings who wish to go forth and receive ordination in the Buddha’s Dharma must first undergo four months of probation and gain the approval of the assembly, and only afterward may go forth and receive ordination, then I am now willing to undergo four months of probation in the Buddha’s Dharma. When the assembly is satisfied with me, I shall request to go forth and receive full ordination.”

The Buddha said to the brahmin:

“I have already told you: although this is the established rule, each person is nevertheless considered individually.”

The brahmin then immediately went forth and received full ordination within the true Dharma. Before long, through steadfast faith and the pure cultivation of the holy life, he personally realized the goal in this very life: birth and death were ended, what had to be done was accomplished, and there would be no further rebirth. He thus became an arhat.

Then Potthapada, having heard what the Buddha taught, rejoiced and respectfully practiced it.

29. THE LOHICCA SUTRA

Thus have I heard:

At one time, the Buddha was in Kosala, traveling through the countryside together with an assembly of one thousand two hundred and fifty great bhikkhus. They arrived at the brahmin village of Salavatika and rested north of the Simsapa Grove.

At that time, a brahmin named Lohicca was residing in the Sala Grove. That village was prosperous and peaceful, and densely populated. King Pasenadi had granted the village to the brahmin as a brahminical fief.

This brahmin was of pure descent on both his mother’s and father’s sides for seven generations, without reproach or contempt from others. He was thoroughly versed in reciting the three collections of the heterodox scriptures and was capable of discerning all kinds of canonical texts. He was also skilled in the marks of a great man, divination of good and ill fortune, and sacrificial rites.

He heard that the ascetic Gotama, a son of the Sakyan clan who had gone forth and attained the Way, was then in Kosala, traveling through the countryside, and had come to the Simsapa Grove. His great renown had spread throughout the world: he was the Tathagata, the Worthy One, the Perfectly Enlightened One, and so forth, fully endowed with the ten epithets. Among devas and humans, Maras and deities of Mara’s realm, ascetics and brahmins, he had realized the truth through his own direct knowledge and then taught the Dharma to others.

That Dharma was good in the beginning, good in the middle, and good in the end, complete in meaning and expression, and proclaimed the pure holy life. “Such a true person should be visited and questioned. I should now go to meet him.”

The brahmin then left the village and went to the Simsapa Grove. Arriving where the Blessed One was, he exchanged greetings with him and sat down to one side. The Buddha taught him the Dharma, instructing him, benefiting him, and causing him to rejoice. After hearing the Dharma, the brahmin said to the Buddha, “May the Blessed One and the great assembly please accept my invitation for tomorrow!” The Blessed One silently accepted the invitation.

The brahmin saw that the Buddha remained silent and understood that he had consented. He then rose from his seat, circumambulated the Buddha, and departed. When he had gone no great distance from the Buddha, an evil view arose in him: “There are ascetics and brahmins who know many wholesome dharmas and have attained and accomplished many wholesome dharmas. Yet they should not teach them to others, but should know them for themselves and abide at ease. This is no different from someone who, having broken out of an old prison, builds a new prison. This is merely a doctrine of craving, evil and unwholesome.”

When the brahmin returned to the Sala Grove, he prepared all kinds of delicious food and drink during that very night. When the appointed time arrived, he told the barber:

“Take my message to the Simsapa Grove and say to the ascetic Gautama: ‘The appointed time has arrived; please know that it is time.’”

The barber obeyed and departed. He went to the Buddha, bowed at the feet of the Blessed One, and said: “The appointed time has arrived; please know that it is time.”

The Blessed One then donned his robe, took up his bowl, and went with his disciples, one thousand two hundred and fifty persons in all, to the Sala Grove.

The barber attended upon the Blessed One. Baring his right shoulder, he knelt upright, joined his palms, and said to the Buddha:

“When the brahmin Lohicca had gone no great distance from the Buddha, an evil view arose in him: ‘There are ascetics and brahmins who know many wholesome dharmas and have attained many things, yet they should not teach them to others, but should know them for themselves and abide at ease. This is like someone who, having broken out of an old prison, builds a new prison. This is merely a doctrine of craving, evil and unwholesome.’ I beseech the Blessed One to dispel this evil view!”

The Buddha told the barber:

“This is a minor matter and will be easy to rectify.”

The Blessed One then arrived at the brahmin’s residence and sat upon the seat that had been prepared. The brahmin personally served all kinds of delicacies, making offerings to the Buddha and the Sangha. When the meal was finished, the bowl had been put away, and water for washing had been used, he set out a low seat and sat before the Buddha. The Buddha said to Lohicca:

“Yesterday, after you had gone no great distance from me, did an evil view arise in you, saying: ‘There are ascetics and brahmins who know many wholesome dharmas and have attained many things, yet they should not teach them to others,’ and so forth, up to, ‘This is merely a doctrine of craving, evil and unwholesome’? Did you truly say this?”

Lohicca replied:

“Yes! That indeed occurred.”

The Buddha told Lohicca:

“You should no longer give rise to such an evil view. Why is that? There are three kinds of teachers in the world whose examples may serve as admonitions to oneself. What are the three?

“The first kind of teacher shaves off his beard and hair, dons the three Dharma robes, and leaves the household life to cultivate the path, intending in this very life to eliminate the afflictions and develop the qualities of a superior person. Yet in this life he is unable to eliminate the afflictions or attain the qualities of a superior person. Before accomplishing his own work on the path, he teaches the Dharma to his disciples.

Those disciples do not honor or serve him, but merely rely upon him and live together with him. Lohicca, those disciples say to their teacher: ‘You have now shaved off your beard and hair, donned the three Dharma robes, and left the household life to cultivate the path, intending in this very life to eliminate the afflictions and attain the qualities of a superior person. Yet in this life you are unable to eliminate the afflictions or attain the qualities of a superior person.

Before accomplishing your own work on the path, you teach the Dharma to disciples, with the result that they neither honor nor serve you nor make offerings to you, but merely live together with you and rely upon one another.’”

The Buddha said:

“Lohicca, this is like someone who, having demolished an old prison, builds a new prison. This is called a doctrine of craving, defilement, and evil. This is the first kind of teacher, whose example may serve as an admonition to oneself. This is the precept of the Noble Ones, the precept of discipline, the precept of proper conduct, and the precept appropriate to the occasion.”

The Buddha again said to Lohicca:

“The second kind of teacher shaves off his beard and hair, dons the three Dharma robes, and leaves the household life to cultivate the path, intending in this very life to eliminate the various afflictions and develop the qualities of a superior person. Yet in this life he is unable to eliminate the afflictions. Although he has attained a few of the qualities of a superior person, before accomplishing his own work on the path, he teaches the Dharma to his disciples.

Those disciples do not honor or serve him, but merely rely upon him and live together with him. Lohicca, those disciples say to their teacher: ‘You have now shaved off your beard and hair, donned the three Dharma robes, and left the household life to cultivate the path. In this very life you ought to have been able to eliminate the afflictions and attain the qualities of a superior person.

Yet in this life you are unable to eliminate the afflictions. Although you have attained a few of the qualities of a superior person, before accomplishing your own work on the path, you teach the Dharma to disciples, with the result that they neither honor nor serve you nor make offerings to you, but merely live together with you and rely upon one another.’”

The Buddha said:

“Lohicca, this is like someone who follows behind another person and stretches out his hand to rub that person’s back. This is called a doctrine of craving, defilement, and evil. This is the second kind of teacher, whose example may serve as an admonition to oneself. This is the precept of the Noble Ones, the precept of discipline, the precept of proper conduct, and the precept appropriate to the occasion.”

He again told Lohicca:

“The third kind of teacher shaves off his beard and hair, dons the three Dharma robes, and leaves the household life to cultivate the path. In this very life he ought to be able to eliminate the afflictions and develop the qualities of a superior person. Yet in this life he is unable to eliminate the various afflictions.

Although he has attained a few of the qualities of a superior person, before accomplishing his own benefit, he teaches the Dharma to his disciples. Those disciples do not honor or serve him, but merely rely upon him and live together with him. Lohicca, those disciples say to their teacher: ‘You have now shaved off your beard and hair, donned the three Dharma robes, and left the household life to cultivate the path.

In this very life you ought to have been able to eliminate the various afflictions and attain some of the qualities of a superior person. Yet in this life you are unable to eliminate the afflictions. Although you have attained some of the qualities of a superior person, before accomplishing your own benefit, you teach the Dharma to disciples.

The disciples do not honor or serve you, but merely rely upon you and live together with you.’”

The Buddha said:

“Lohicca, this is like someone who abandons his own grain and goes to plow another person’s field. This is called a doctrine of craving, defilement, and evil. This is the third kind of teacher, whose example may serve as an admonition to oneself. This is the precept of the Noble Ones, the precept of discipline, the precept of proper conduct, and the precept appropriate to the occasion.

“Lohicca, there is one Blessed One who is not of the world and cannot be shaken. What is meant by ‘one’? When a Tathagata, an Arhat, a Fully and Perfectly Awakened One, appears in the world, and so forth, up to attaining the three kinds of knowledge, extinguishing ignorance, bringing forth the illumination of wisdom, dispelling all darkness, and producing the light of the great Dharma, this is called the realization of the knowledge of the exhaustion of the taints. Why is this? It is attained through diligent effort, focused mindfulness without forgetfulness, and delight in dwelling alone in secluded places. Lohicca, this is the one Blessed One who is not of the world and cannot be shaken.

“Lohicca, there are four fruits of the ascetic life. What are the four? They are the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship.

“Lohicca, what do you think? A person who hears the Dharma may attain these four fruits of the ascetic life. If someone were to prevent the teaching, saying, ‘Do not teach the Dharma to this person,’ and that injunction were followed, would the person who was to hear the Dharma attain the fruit?”

He replied: “No.”

The Buddha again asked:

“If that person did not attain the fruit, could he nevertheless be reborn in a heavenly realm?”

He replied: “He could not.”

The Buddha further asked:

“To prevent another from teaching the Dharma, thereby causing someone not to attain the fruit and not to be reborn in a heavenly realm—is this a wholesome mind or an unwholesome mind?”

He replied: “An unwholesome mind.”

The Buddha further asked:

“Will a person with an unwholesome mind be reborn in a good realm or in an evil realm?”

He replied: “In an evil realm.”

The Buddha said:

“Lohicca, suppose someone were to say to King Prasenajit: ‘All the wealth within the territory possessed by the Great King should be used entirely by the Great King himself and not distributed to others.’ Lohicca, what do you think? If the king followed that person’s advice, would he thereby cut off provisions for others?”

He replied, “He would cut them off.”

The Buddha further asked:

“Is cutting off provisions for others a wholesome or an unwholesome state of mind?”

He replied, “An unwholesome state of mind.”

The Buddha further asked:

“Will a person with an unwholesome state of mind be reborn in a good realm, or will he fall into an evil destination?”

He replied, “He will fall into an evil destination.”

The Buddha said:

“Lohicca, that person is likewise. There may be someone who, upon hearing the Dharma, could attain the four fruits of a śramaṇa; yet someone might say, ‘The Dharma should not be taught to him.’ If that advice were followed, could the person hear the Dharma and attain the fruit?”

He replied, “He could not.”

The Buddha further asked:

“If he does not attain the fruit, could he nevertheless be reborn in heaven?”

He replied, “He could not.”

The Buddha further asked:

“To prevent another from teaching the Dharma, thereby causing someone not to attain the fruit of the path and not to be reborn in heaven—is this a wholesome or an unwholesome state of mind?”

He replied, “Unwholesome.”

The Buddha further asked:

“Will a person with an unwholesome state of mind be reborn in a good realm, or will he fall into an evil destination?”

He replied, “He will fall into an evil destination.”

“Lohicca, suppose someone were to say to you: ‘Of all the property bestowed upon you in this village of Sālavatikā, you, Lohicca, should use it yourself and not distribute it to others. When one possesses wealth, one should use it oneself; why distribute it to others?’ Lohicca, what do you think? If you followed that person’s advice, would you thereby cut off provisions for others?”

He replied, “I would cut them off.”

The Buddha further asked:

“Is causing someone to cut off provisions for others a wholesome or an unwholesome state of mind?”

He replied, “Unwholesome.”

The Buddha further asked:

“Will a person with an unwholesome state of mind be reborn in a good realm, or will he fall into an evil destination?”

He replied, “He will fall into an evil destination.”

The Buddha said:

“Lohicca, that person is likewise. There may be someone who, upon hearing the Dharma, ought to attain the four fruits of a śramaṇa. Yet someone might say, ‘Do not teach him.’ If that advice were followed, could the person hear the Dharma and attain the fruit?”

He replied, “He could not.”

The Buddha further asked:

“If he does not attain the fruit, could he nevertheless be reborn in heaven?”

He replied, “He could not.”

The Buddha further asked:

“To prevent another from teaching the Dharma, thereby causing someone not to attain the fruit and not to be reborn in heaven—is this a wholesome or an unwholesome state of mind?”

He replied, “Unwholesome.”

The Buddha further asked:

“Will a person with an unwholesome state of mind be reborn in a good realm, or will he fall into an evil destination?”

He replied, “He will fall into an evil destination.”

Then the brahmin Lohicca said to the Buddha:

“I take refuge in the Buddha, I take refuge in the Dharma, and I take refuge in the Sangha. Please accept me within the True Dharma as a lay disciple! From this day forward, for the rest of my life, I shall refrain from killing, stealing, sexual misconduct, false speech, and drinking intoxicants.”

When the Buddha had expounded this Dharma, the brahmin Lohicca, having heard what the Buddha taught, rejoiced and respectfully put it into practice.