The Madhyama Āgama (Middle-Length Discourses) Volume I

60. The Discourse on the Four Continents

Again, a great man's body is of a golden complexion like pure gold with a purple tinge. This is called a great man's mark of a great man. Again, the seven parts of a great man's body are complete. The seven complete parts are the two hands, the two legs, the two shoulders, and the neck. This is called a great man's mark of a great man. Again, the upper part of a great man's body is large like that of a lion. This is called a great man's mark of a great man. Again, a great man's jaws are like those of a lion. This is called a great man's mark of a great man.

Again, a great man has a straight spine and back. This is called a great man's mark of a great man.

Again, the shoulders of a great man are connected with the neck evenly and fully. This is called a great man's mark of a great man. Again, a great man is equipped with forty teeth. His teeth are even, there are no spaces between the teeth, the teeth are white, and he is able to taste the best of flavors. This is called a great man's mark of a great man.

Again, a great man is endowed with a sweet celestial voice like that of the karavīkabird. This is called a great man's mark of a great man. Again, a great man has a long and wide tongue that can cover his entire face when extended from the mouth. This is called a great man's mark of a great man.

Again, the eyelashes of a great man are full, like those of a royal ox. This is called a great man's mark of a great man. Again, a great man's eyes are blue. This is called a great man's mark of a great man.

Again, a great man has a fleshy protuberance on the crown that is round and in proportion, with the hairs curling to the right like a spiral shell. This is called a great man's mark of a great man. Again, a great man has white hairs that curl to the right growing between his eyebrows. This is called a great man's mark of a great man. Monks, for a great man who is endowed with these thirty-two marks there really and truly are [only] two possibilities. If he lives the home life, he will certainly become a wheel-turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, 364

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freely, as he likes. Being a righteous Dharma king, he attains seven treasures. Those seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the steward treasure, and the counselor treasure—these are the seven. He will have a thousand sons, handsome, brave, fearless, and able to overcome others. He will certainly rule over the whole earth, as far as the ocean, without relying on blade or cudgel, just by teaching the Dharma, bringing peace and happiness.

If, [however,] he shaves off his hair and beard, dons the yellow robe, leaves home out of faith, and goes forth to practice the path, then he will certainly become a Tathāgata, free from attachment and fully awakened. His fame will spread and be known in all directions. This is what the Buddha said. Having heard the Buddha's words, the monks were delighted and remembered them well.

60. The Discourse on the

Four Continents156

Thus have I heard: At one time the Buddha was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park.

At that time Venerable Ānanda, who was sitting in meditation in a quiet place, reflecting, had this thought:

Very few people in the world are able to fulfill their intentions in regard to sensual pleasures, and only few become disenchanted with sensual pleasures by the time they die. It is very rare that people in the world are able to fulfill their intentions in regard to sensual pleasures or become disenchanted with sensual pleasures by the time they die. Then, in the evening, Venerable Ānanda rose from sitting in meditation and approached the Buddha. Having arrived there, he made obeisance, sat down to one side, and said:

World-honored One. Today, [while] sitting in meditation in a quiet place, reflecting, I had this thought:

Very few people in the world are able to fulfill their intentions in regard to sensual pleasures, and only few become disenchanted 365

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with sensual pleasures by the time they die. It is very rare that people in the world are able to fulfill their intentions in regard to sensual pleasures or become disenchanted with sensual pleasures by the time they die.

The Buddha told Ānanda:

That is so. That is so. Very few people in the world are able to fulfill their intentions in regard to sensual pleasures, and only few become disenchanted with sensual pleasures by the time they die. It is very rare, Ānanda, that people in the world are able to fulfill their intentions in regard to sensual pleasures or become disenchanted with sensual pleasures by the time they die.

It is extremely rare, Ānanda, extremely rare indeed, that people in the world are able to fulfill their intentions in regard to sensual pleasures, or become disenchanted with sensual pleasures by the time they die. On the contrary, Ānanda, many people in the world, a great many, are not able to fulfill their intentions in regard to sensual pleasures and do not become disenchanted with sensual pleasures by the time they die. Why is that?

In the past, Ānanda, there was a king called Mandhātu, a wheelturning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as he liked. Being a righteous Dharma king, he attained seven treasures. Those seven treasures were the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the steward treasure, and the counselor treasure—these were the seven.

He had a thousand sons, handsome, brave, fearless, and able to overcome others. He certainly ruled over the whole earth, as far as the ocean, without relying on blade or cudgel, just by teaching the Dharma, bringing peace and happiness.

Then, Ānanda, after a very long time, King Mandhātu thought: I rule over Jambudīpa, which is very wealthy and pleasant, with many inhabitants; I possess the seven treasures and a thousand sons. [But] I wish that it would rain treasures in the palace for seven days until they have accumulated up to my knees. 366

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Ānanda, because King Mandhātu was endowed with great supernormal power, great and mighty virtue, great merit, great and mighty power, as soon as he had this wishful thought, it rained treasures in the palace for seven days until they had accumulated up to his knees. Then, Ānanda, after a very long time, King Mandhātu thought: I rule over Jambudīpa, which is very wealthy and pleasant, with many inhabitants; I possess the seven treasures and have a thousand sons; and it rained treasures in the palace for seven days until they had accumulated up to my knees.

I recall having heard from the ancients that there is a continent in the west called Godānī, which is very wealthy and pleasant, with many inhabitants. I now wish to go and see the continent of Godānī. Having gone there, I will subdue it completely. Ānanda, because King Mandhātu was endowed with great supernormal power, great and mighty virtue, great merit, great and mighty power, as soon as he had this wishful thought, by means of his supernormal power he traveled there through the air, along with his fourfold army. Ānanda, King Mandhātu soon reached the continent of Godānī and remained there. Ānanda, King Mandhātu subdued the continent of Godānī completely, and remained there for countless hundreds and thousands of years.

Then, Ānanda, after a very long time, King Mandhātu again thought:

I rule over Jambudīpa, which is very wealthy and pleasant, with many inhabitants; I possess the seven treasures and have a thousand sons; and it rained treasures in the palace for seven days until they had accumulated up to my knees. I also rule over the continent of Godānī.

I also recall having heard from the ancients that there is a continent in the east called Pubbavideha, which is very wealthy and pleasant, with many inhabitants. I now wish to go and see the continent of Pubbavideha. Having gone there, I will subdue it completely.

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Ānanda, because King Mandhātu was endowed with great supernormal power, great and mighty virtue, great merit, great and mighty power, as soon as he had this wishful thought, by means of his supernormal power he traveled there through the air, along with his fourfold army.

Ānanda, King Mandhātu soon reached the continent of Pubba videha and remained there. Ānanda, King Mandhātu subdued the continent of Pubbavideha completely, and remained there for countless hundreds and thousands of years.

Then, Ānanda, after a very long time, King Mandhātu again thought:

I rule over Jambudīpa, which is very wealthy and pleasant, with many inhabitants; I possess the seven treasures and have a thousand sons; and it rained treasures in the palace for seven days until they had accumulated up to my knees. I also rule over the continent of Godānī and the continent of Pubbavideha.

I also recall having heard from the ancients that there is a continent in the north called Uttarakuru, very wealthy and pleasant, with many inhabitants, who have no perception of self and no possessions. I now wish to go and see the continent of Uttarakuru, along with my retainers. Having gone there, I will subdue it completely. Ānanda, because King Mandhātu was endowed with great supernormal power, great and mighty virtue, great merit, great and mighty power, as soon as he had this wishful thought, by means of his supernormal power he traveled there through the air, along with his fourfold army. Ānanda, King Mandhātu saw from afar that the plains were white and said to his courtiers,

"Do you see that the plains of Uttarakuru are

white?"

The courtiers answered,

"Yes, your majesty. We see it.

"

The king said further,

Did you know that that [white color] is natural white rice, which is the staple food of the people of Uttarakuru? You too should eat this food.

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Ānanda, King Mandhātu also saw from afar that on the continent of Uttarakuru there were various kinds of trees, clean, excellent, decorative, and of various colors, which were surrounded by a fence. He said to his courtiers:

Do you see that on the continent of Uttarakuru there are various kinds of trees, clean, excellent, decorative, and of various colors, which are surrounded by a fence?

The courtiers answered,

The king said further:

"Yes, your majesty. We see them.

"

Did you know that these trees produce clothes for the people of Uttarakuru? The people of Uttarakuru take these clothes and wear them. You too should take these clothes and wear them. Ānanda, King Mandhātu soon reached the continent of Uttarakuru and remained there. Ānanda, King Mandhātu subdued the continent of Uttarakuru completely and remained there for countless hundreds and thousands of years, along with his retainers.

Then, Ānanda, after a very long time, King Mandhātu again thought: I rule over Jambudīpa, which is very wealthy and pleasant, with many inhabitants; I possess the seven treasures and have a thousand sons; and it rained treasures in the palace for seven days until they had accumulated up to my knees. I also rule over the continent of Godānī, the continent of Pubbavideha, and the continent of Uttarakuru. I also heard from the ancients that there is a heaven called the heaven of the thirty-three. I now wish to go and see the heaven of the thirty-three.

Ānanda, because King Mandhātu was endowed with great supernormal power, great and mighty virtue, great merit, great and mighty power, as soon as he had this wishful thought, by means of his supernormal power he traveled through the air toward the sunlight, along with his fourfold army.

Ānanda, King Mandhātu saw from afar that in the heaven of the thirty-three, on Sumeru, king of mountains, there was something 369

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resembling a great cloud. He said to his courtiers, "Do you see, in the

heaven of the thirty-three, on Sumeru, king of mountains, something resembling a great cloud?"

The courtiers answered,

"Yes, your majesty. We see it.

"

The king said further:

Did you know that that is the coral tree of the thirty-three gods? Under this tree the thirty-three gods, endowed with the five kinds of sensual pleasures, enjoy themselves during the four months of the summer.

Ānanda, King Mandhātu also saw from afar that in the heaven of the thirty-three, on Sumeru, king of mountains, near its southern side, there was something resembling a great cloud. He said to his courtiers: Do you see, in the heaven of the thirty-three, on Sumeru, king of mountains, near its southern side, something resembling a great cloud?

The courtiers answered,

The king said further:

"Yes, your majesty. We see it.

"

Did you know that that is the Sudhamma Hall of the thirty-three gods? In this Sudhamma Hall the thirty-three gods reflect on the Dharma and on its meaning for gods and human beings on the eighth day and the fourteenth [or] fifteenth day [of each lunar fortnight]. Then, Ānanda, King Mandhātu soon reached the heaven of the thirtythree. Having reached the heaven of the thirty-three, he entered the Sudhamma Hall. There Sakka, ruler of the gods, gave King Mandhātu half of his throne to sit on. King Mandhātu then sat on half of the throne of Sakka, ruler of the gods.

Then [as they sat there], King Mandhātu and Sakka, ruler of the gods, were indistinguishable. There was no difference between them in radiance, complexion, or form; there was also no difference in movements, mannerisms, or clothing. The only difference was in regard to the blinking of eyes.

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Then, Ānanda, after a very long time King Mandhātu again thought:

I rule over Jambudīpa, which is very wealthy and pleasant, with many inhabitants; I possess the seven treasures and have a thousand sons; and it rained treasures in the palace for seven days until they had accumulated up to my knees. I also rule over the continent of Godānī, the continent of Pubbavideha, and the continent of Uttarakuru.

Also, I have visited the meeting of the great assembly of the thirty-three gods. I have entered the celestial Sudhamma Hall, where Sakka, ruler of the gods, gave me half of his throne to sit on. I was able to sit on half of the throne of Sakka, ruler of the gods. [As we sat there,] I and Sakka, ruler of the gods, were indistinguishable. There was no difference between us in radiance, complexion, or form; there was also no difference in movements, mannerisms, or clothing. The only difference was in regard to the blinking of eyes. I now want to oust Sakka, ruler of the gods, take over the other half of the throne, and become king of gods and human beings, [reigning] freely, as I like.

Ānanda, as soon as King Mandhātu had this wishful thought, before he knew it, he had fallen back to Jambudīpa, lost his supernormal powers, and become seriously ill. As King Mandhātu was dying, his courtiers went to him and said:

Your majesty, if brahmins, householders, and [your] subjects come and ask us what King Mandhātu said as he was dying, how, your majesty, should we answer these brahmins, householders, and subjects? Then King Mandhātu told the courtiers:

If brahmins, householders, and [my] subjects come and ask you what King Mandhātu said as he was dying, you should answer like this: "[Even though] King Mandhātu obtained the continent of Jambudīpa, his intentions were not fulfilled by the time he died. 371

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61. The Discourse with the Cow Dung Parable

[Even though] King Mandhātu obtained the seven treasures, his intentions were not fulfilled by this by the time he died. [Even though] he had a thousand sons, his intentions were not fulfilled by this by the time he died. [Even though] for King Mandhātu treasures rained down for seven days, his intentions were not fulfilled by this by the time he died. [Even though] King Mandhātu obtained the continent of Godānī, his intentions were not fulfilled by this by the time he died. [Even though] King Mandhātu obtained the continent of Pubba videha, his intentions were not fulfilled by this by the time he died. [Even though] King Mandhātu obtained the continent of Uttarakuru, his intentions were not fulfilled by this by the time he died. [Even though] King Mandhātu visited the assembly of the gods, his intentions were not fulfilled by this by the time he died. [Even though] King Mandhātu was endowed with the five kinds of sensual pleasures, forms, sounds, smells, flavors, and tactile sensations, his intentions were not fulfilled by this by the time he died. If brahmins, householders, and [my] subjects come and ask you what King Mandhātu said as he was dying, you should answer like this. Then the World-honored One uttered these verses: [Even if it] rains wonderful treasures,

One who has desire will not be satisfied. Desire is suffering, devoid of pleasure—

This the wise should know.

Even if [one who has desire] obtains a mass of gold, As great as the Himalaya,

He will not be satisfied at all—

Thus the wise reflect.

[Even on] gaining the five sublime heavenly sensual pleasures He does not delight in these five,

A [true] disciple of the Fully Awakened One, [Instead] wishes for the destruction of craving and for non-attachment.

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Then the World-honored One said:

Ānanda, do you think that King Mandhātu of ancient times was someone other [than me]? Do not think so. You should know that he was me. At that time, Ānanda, I wanted to benefit myself, to benefit others, to benefit many people; I had compassion for the whole world, and I sought prosperity, benefit, peace, and happiness for gods and human beings.

The teaching I gave at that time did not lead to the ultimate, was not the ultimate purity, not the ultimate holy life, not the ultimate completion of the holy life. At that time I was not able to abandon birth, old age, disease, death, sorrow, and distress, and I was not able to attain liberation from all suffering.

Ānanda, I have now appeared in this world as a Tathāgata, free of attachment, fully awakened, perfect in knowledge and conduct, a Wellgone One, a knower of the world, unsurpassable leader of persons to be tamed, teacher of gods and human beings, a buddha, a Fortunate One.

I now benefit myself, benefit others, benefit many people; I have compassion for the whole world, and I seek prosperity, benefit, peace, and happiness for gods and human beings.

The teaching I now give leads to the ultimate, is the ultimate purity, the ultimate completion of the holy life. I have now abandoned birth, old age, sickness, death, sorrow, and distress. I have now attained complete liberation from suffering. This is what the Buddha said. Having heard the Buddha's words, Venerable Ānanda and the [other] monks were delighted and remembered them well.

61. The Discourse with the

Cow Dung Parable158

Thus have I heard: At one time the Buddha was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park.

At that time, a monk, who was sitting in meditation reflecting in a quiet place, had this thought:

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Is there any form that is eternal and unchanging, is entirely pleasant, and exists forever? Is there any feeling, any perception, any volitional formation, any consciousness that is eternal and unchanging, is entirely pleasant, and exists forever?

Then, in the evening, that monk rose from sitting in meditation, approached the Buddha, made obeisance with his head [at the Buddha's feet], and sat down to one side. He said:

World-honored One, today I was sitting in meditation in a quiet place, reflecting, and I had this thought:

Is there any material form that is eternal and unchanging, is entirely pleasant, and exists forever? Is there any feeling, any perception, any volitional formation, any consciousness that is eternal and unchanging, is entirely pleasant, and exists forever? The Buddha told the monk:

There is no material form that is eternal and unchanging, is entirely pleasant, and exists forever. There is no feeling, no perception, no volitional formation, no consciousness that is eternal and unchanging, is entirely pleasant, and exists forever.

Then the World-honored One took up a little bit of cow dung with his fingernail, and said,

"Monk, do you see the little bit of cow dung that I have taken up with my fingernail?"

The monk said,

"Yes, World-honored One. I see it.

"

The Buddha further told the monk:

[Small as this is], there is not even such a small amount of material form that is eternal and unchanging, is entirely pleasant, and exists forever. [Small as this is], there is not even such a small amount of feeling, of perception, of volitional formations, of consciousness that is eternal and unchanging, is entirely pleasant, and exists forever. Why is that? Monk, I recall how, in the distant past, I practiced meritorious deeds for a long time. Having practiced meritorious deeds for a long time, I experienced pleasant results for a long time. Monk, 374

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[because] in the distant past I had practiced loving-kindness for seven years, I did not come to [be born in] this world for seven cosmic periods of emergence and destruction.

When the world went to destruction, I was born into the heaven of radiance. When the world emerged [again], I descended to take birth in a vacant Brahmā palace. Among the Brahmās [there] I was the Great Brahmā, being the self-created heavenly king over other places for a thousand cosmic periods. [Again,] I was Sakka, king of the gods, for thirty-six cosmic periods, and I was the khattiyaking Mandhātu for countless cosmic periods.

Monk, when I was the khattiyaking Mandhātu, I had eighty-four thousand great elephants, equipped with fine chariot equipment, decorated with various treasures, with white pearls and jade, the chief of which was the royal elephant, Uposatha.

Monk, when I was the khattiyaking Mandhātu, I had eighty-four thousand horses equipped with fine chariot equipment, decorated with various treasures, gold and silver entwined with jade, the chief of which was the royal horse Valāhaka.

Monk, when I was the khattiyaking Mandhātu, I had eighty-four thousand chariots, decorated with four kinds of ornaments and various beautiful things, such as the hides of lions, tigers, and leopards, woven with decorations of varied colors and various decorations, very fast chariots, the chief of which was the chariot Vejayanta. Monk, when I was the khattiyaking Mandhātu, I had eighty-four thousand cities, very large and pleasant, with many inhabitants, the chief of which was Kusāvatī.

Monk, when I was the khattiyaking Mandhātu, I had eighty-four thousand multistoried buildings, made of four kinds of precious material, gold, silver, beryl, and crystal, the chief of which was the Su dhamma Hall. Monk, when I was the khattiyaking Mandhātu, I had eighty-four thousand thrones, made of four kinds of precious materials, gold, silver, beryl, and crystal, and upholstered with woolen textiles, draped with brocades and fine silk fabric, with lined and quilted coverlets, and with cushions [made of] antelope hide at both ends.

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Monk, when I was the khattiyaking Mandhātu, I had eighty-four thousand suits of clothing: clothing of flax, clothing of brocade, clothing of silk, clothing of cotton, and clothing of antelope hide. Monk, when I was the khattiyaking Mandhātu, I had eighty-four thousand women, each with a splendid, clear, bright, fresh body, of extraordinary beauty, exceeding human [beauty], almost divine [beauty], dignified beauty that delighted those who saw it, adorned with various treasures and necklaces of jade and pearl for dignified decoration, pure khattiya women, as well as countless women from other castes. Monk, when I was the khattiyaking Mandhātu, I had eighty-four thousand kinds of food, served day and night constantly for me to eat when I wished.

Monk, of those eighty-four thousand kinds of food there was one that was particularly delicious and fresh, with numerous flavors, which I often ate.

Monk, of those eighty-four thousand women there was one khattiya woman, the most dignified and beautiful, who often waited on me. Monk, of those eighty-four thousand suits of clothes there was one suit, of flax or brocade or silk or cotton or antelope hide, that I often wore.

Monk, of those eighty-four thousand thrones there was one throne, of gold or silver or beryl or crystal, upholstered with woolen textiles, draped with brocade or fine silk fabric, with lined and quilted coverlets, and with cushions [made of] antelope hide at both ends, on which I often sat.

Monk, of those eighty-four thousand multistoried buildings, there was one [made of] gold or of silver or of beryl or of crystal, called the Sudhamma Hall, in which I often stayed.

Monk, of those eighty-four thousand cities there was one, very wealthy and pleasant, with many inhabitants, named Kusāvatī, in which I often resided.

Monk, of those eighty-four thousand chariots there was one, decorated with various beautiful things such as the hide of lions, tigers, and leopards, woven with designs of varied colors, a chariot that was very fast, named Vejayanta, that I often rode in when visiting pleasure parks. 376

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Monk, of those eighty-four thousand horses there was one, with bluish body and crow-like head, the royal horse named Valāhaka that I often rode when visiting pleasure parks. Monk, of those eighty-four thousand elephants there was one whose entire body was very white and whose seven parts were perfect, the royal elephant named Uposatha that I often rode when visiting pleasure parks.

Monk, I thought:

The fruit and result of what kinds of action have caused me to be endowed today with [such] great supernormal power, great and mighty virtue, great merit, great and mighty power? Monk, again I thought:

The fruits and results of three kinds of action cause me to be endowed today with [such] great supernormal power, great and mighty virtue, great merit, great and mighty power. The first is charitable giving, the second self-discipline, and the third restraint. Contemplate on it, monk: All of that, the whole of it, ceased to be. The supernormal power too was lost. What do you think, monk? Is material form permanent or impermanent? [The monk] answered,

[The Buddha] asked further,

suffering?"

[The monk] answered,

One.

"

"It is impermanent, World-honored One. "

"If it is impermanent, is it suffering or not "It is suffering, [since] it changes, World-honored [The Buddha] asked further: "If it is impermanent, suffering and subject to change, would a learned noble disciple take it as: 'This I am, this is mine, or I belong to that'?"

[The monk] answered,

"No, World-honored One.

"

[The Buddha] asked further,

"What do you think, monk? Are feeling, perception, volitional formations, and consciousness permanent or impermanent?" [The monk] answered,

"They are impermanent, World-honored One. "

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62. The Discourse on King Bimbisāra Meeting the Buddha

[The Buddha] asked further,

or not suffering?"

[The monk] answered,

honored One.

"

[The Buddha] asked further:

"If they are impermanent, are they suffering

"They are suffering since they change, World-If they are impermanent, suffering, and subject to change, would a learned noble disciple take them as: "This I am, this is mine, or I belong to that"?

[The monk] answered,

[The Buddha said:]

"No, World-honored One.

"

Therefore, monk, you should train like this:

Whatever there is of material form, whether past, future, or present, internal or external, gross or subtle, good or bad, near or far—all that should be seen as it really is with wisdom thus: all that I am not, that is not mine, I do not belong to that.

Whatever there is of feeling . . . of perception . . . of volitional formations . . . of consciousness, whether past, future, or present, internal or external, gross or subtle, good or bad, near or far—all that should be seen as it really is with wisdom thus: all that I am not, that is not mine, I do not belong to that.

If, monk, a learned noble disciple contemplates in this way, he becomes disenchanted with material form, he becomes disenchanted with feeling, perception, volitional formations, and consciousness. Being disenchanted, he becomes dispassionate. Having become dispassionate, he is liberated. Having been liberated, he knows that he is liberated. He knows as it really is: "Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence. "

Then that monk, having heard what the Buddha said, received it well and kept it [in mind]. He rose from his seat, paid respect with his head at the Buddha's feet, circumambulated him three times and departed. Having received the Buddha's instruction, that monk lived alone in a secluded place and practiced diligently, without negligence. Having lived 378

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alone in a secluded place and practiced diligently, without negligence—he attained fully the summit of the holy life, for the sake of which a clansman shaves off his hair and beard, dons the yellow robe, leaves home out of faith, and goes forth to practice the path.

In that very life, he personally attained understanding and awakening, and dwelled having personally realized. He knew as it really was: "Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence.

"

Thus that monk, having understood the Dharma (and so on up to), became an arahant.

This is what the Buddha said. Having heard the Buddha's words, the monks were delighted and remembered them well.

62. The Discourse on King Bimbisāra

Meeting the Buddha159

Thus have I heard: At one time the Buddha, who was staying in the country of Magadha with a large company of monks—a thousand monks, all free of attachment, having attained the truth, former matted-hair ascetics—was approaching Rājagaha, a city of Magadha.

Then, the king of Magadha, Bimbisāra, heard that the World-honored One, who was dwelling in the country of Magadha with a large company of monks—a thousand monks, all free of attachment, having attained the truth, former matted-hair ascetics—had come to Rājagaha, a city of Magadha. Having heard that, Bimbisāra, king of Magadha, assembled his fourfold army, that is, elephant troops, cavalry, chariot troops, and infantry. Having assembled his fourfold army, he went to visit the Buddha accompanied by countless people, [a company that was] one league in length. Then the World-honored One, seeing from afar that Bimbisāra, king of Magadha, was coming, left the road and went to a well-established royal banyan tree, placed his sitting mat beneath it, and sat down cross-legged, together with the company of monks.

Bimbisāra, king of Magadha, saw from afar the World-honored One among the trees of the forest, dignified and beautiful, like the moon amidst the stars, with radiant aura, shining like a golden mountain, endowed with handsome appearance and lofty dignity, with sense faculties calm, free of 379

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obstruction, accomplished and disciplined, with his mind calm and quiet. Seeing this, [the king] descended from his chariot. Like any khattiyaking who has been [consecrated by] the sprinkling of water on his head, who is the lord of his people and reigns over the entire land, he was equipped with the five royal insignia: first, a sword; second, a parasol; third, a royal headdress; fourth, a fly whisk with bejeweled handle; and fifth, ornate sandals. Having put aside all of these and left the fourfold army behind, he approached the Buddha on foot.

Arriving there, he made obeisance and three times announced his name, "World-honored One, I am the king of Magadha, Seniya Bimbisāra. " [He

said] this three times.

Then, the World-honored One said,

"Great king, indeed, indeed, you

are Seniya Bimbisāra, king of Magadha.

"

Then Seniya Bimbisāra, king of Magadha, having announced his name three times, made obeisance to the Buddha and sat down to one side. Some among the citizens of Magadha made obeisance [with their heads] at the Buddha's feet and then sat down to one side; some exchanged greetings with the Buddha and then sat down to one side; some saluted the Buddha with palms placed together [in respect] and then sat down to one side; and some, having seen the Buddha from afar, sat down silently. At that time, Venerable Uruvela Kassapa was sitting among the company [of monks]. Venerable Uruvela Kassapa was well remembered by the citizens of Magadha, being reckoned by them as a great and venerable teacher and a True Person, free of attachment.

Then the citizens of Magadha thought:

Does the renunciant Gotama train in the holy life under Uruvela Kassapa or does Uruvela Kassapa train in the holy life under the renunciant Gotama?

At that time the World-honored One, knowing what the citizens of Magadha were thinking, recited a verse to Venerable Uruvela Kassapa: Uruvela [Kassapa], what did you see

That you stopped [worshiping] fire and came here? Tell me, Kassapa,

Why do you no longer [perform] the fire sacrifice? 380

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[Uruvela Kassapa replied:]

I worshiped fire out of desire

For food and drink of various flavors. [But] the vision of the middle [path] arose, like this, Therefore, I no longer delighted in [such] sacrifices. [The Buddha asked further:]

Kassapa, [though] your mind did not delight In food and drink of various flavors, Tell me, Kassapa,

Why did you not delight in [becoming] a dweller in the heavens? [Uruvela Kassapa replied:]

[Since] seeing quiescence, cessation, And the unconditioned, I do not desire [any] existence, Least of all [that of] the revered heavens. Therefore, I no longer perform the fire sacrifice. The World-honored One is supreme, The World-honored One has no wrong thought, He has realized and awakened to all things. I have accepted [his] supreme Dharma. Then the World-honored One said, "Kassapa, you should now display [your] supernormal powers, in order to arouse faith and delight in the assembly.

"

Then Venerable Uruvela Kassapa performed a supernatural feat such that he disappeared from his seat and appeared in the east, soaring through the air while displaying the four postures, of which the first is walking, the second standing, the third sitting, and the fourth is reclining. Again, he entered concentration on the fire [element]. Once Venerable Uruvela Kassapa had entered concentration on the fire [element], there emerged from his body flames of various colors: blue, yellow, red, and white, and amid them clear water. When fire emerged from the lower part of his body, water emerged from the upper part of his body; when fire emerged from the upper part of his body, water emerged from the lower part of his body. 381

498a

In the same way [he appeared] in the south, . . . in the west, . . . in the north, soaring through the air while displaying the four postures, of which the first is walking, the second standing, the third sitting, and the fourth is reclining.

Again, he entered concentration on the fire [element]. Once Venerable Uruvela Kassapa had entered concentration on the fire [element], there emerged from his body flames of various colors: blue, yellow, red, and white, and amid them clear water. When fire emerged from the lower part of his body, water emerged from the upper part of his body; when fire emerged from the upper part of his body, water emerged from the lower part of his body.

Then Venerable Uruvela Kassapa, having completed his supernatural feat, made obeisance to the Buddha and said: World-honored One, the Buddha is my master; I am the disciple of the Buddha. The Buddha has all-encompassing knowledge; I do not have all-encompassing knowledge.

Then the World-honored One said,

"So it is, Kassapa; so it is, Kassapa.

I have all-encompassing knowledge; you do not have all-encompassing knowledge.

"

At that time, Venerable Uruvela Kassapa recited a verse about himself: In the past when I was ignorant,

I sacrificed to fire in order to be liberated. Though old, I was like one born blind.

I had wrong [view] and did not see the ultimate truth. Now I see the superior path

Taught by the supreme nāga:

The unconditioned, final liberation from suffering. When that is seen, birth and death are ended. Having witnessed this, the citizens of Magadha thought: The renunciant Gotama does not train in the holy life under Uruvela Kassapa; Uruvela Kassapa trains in the holy life under the renunciant Gotama.

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The World-honored One, knowing the thoughts of the citizens of Magadha, then taught the Dharma to Seniya Bimbisāra, king of Magadha, exhorting, encouraging, and delighting him.

Having with countless skillful means taught him the Dharma, having exhorted, encouraged, and delighted him, [he did] as all buddhas do when first teaching the true Dharma to delight their hearers: he taught him about generosity, virtue, rebirth in heaven, the disadvantages of sensual desire, and the defilement of [continued] birth and death, extolling the excellence of dispassion and the purity of the constituents of the path. The World-honored One gave the great king [such] teachings.

The Buddha knew that [the king's] mind was delighted, prepared, malleable, able to endure, uplifted, one-pointed, free of doubt, free of the hindrances, [possessing] the ability and power to receive the true Dharma, in accordance with the essential teaching of all buddhas. The World-honored One then taught him about suffering, its arising, its cessation and the path [leading to its cessation]:

Great king, material form arises and ceases. You should know the arising and ceasing of material form. Great king, feeling . . . perception . . . volitional formations . . . consciousness arises and ceases. You should know the arising and ceasing of consciousness. Great king, just as, when it rains heavily, bubbles arise and cease on the water surface, so, great king, is the arising and ceasing of material form. You should know the arising and ceasing of material form. Great king, feeling . . . perception . . . volitional formations . . . consciousness arises and ceases. You should know the arising and ceasing of consciousness. Great king, if a clansman knows the arising and ceasing of material form, then he knows that there will not be a re-arising of [the same] material form in the future.

Great king, if a clansman knows the arising and ceasing of feeling . . . perception . . . volitional formations . . . consciousness, then he knows that there will not be a re-arising of [the same] consciousness in the future.

Great king, if a clansman [in this way] knows material form as it really is, then he does not become attached to material form, does not 383

498b

speculate about material form, does not become defiled [by] material form, does not dwell on material form, and does not delight in material form as "I am this.

"

Great king, if a clansman [in this way] knows feeling . . . perception . . . volitional formations . . . consciousness as it really is, then he does not become attached to consciousness, does not speculate about consciousness, does not become defiled [by] consciousness, does not dwell on consciousness, and does not delight in consciousness as "I am this.

"

Great king, if a clansman does not become attached to material form, does not speculate about material form, does not become defiled [by] material form, does not dwell on material form, and does not delight in material form as "I am this,

" then he will no longer cling to

material form in the future.

Great king, if a clansman does not become attached to feeling . . . to perception . . . to volitional formations . . . to consciousness, does not speculate about consciousness, does not become defiled [by] consciousness, does not dwell on consciousness, and does not delight in consciousness as "I am this,

" then he will no longer cling to consciousness in the future. Great king, such a clansman has become immeasurable, inestimable, unlimited. He has attained stillness. If he has become detached from these five aggregates, he will not again cling to any aggregate. Then the citizens of Magadha thought:

If material form is impermanent, if feeling . . . perception . . . volitional formations . . . consciousness is impermanent, then who lives and who experiences suffering and happiness?

The World-honored One, knowing the thoughts of the citizens of Magadha, told the monks: An ignorant worldling, one who is not learned, regards himself as "I am a self" and is attached to that self. However, there is no self; there is nothing that belongs to a self; [all this] is empty of a self and empty of anything that belongs to a self. When phenomena arise, they arise; 384

Division 6

when phenomena cease, they cease. All this is [just] a combination of causes and conditions, giving rise to suffering. If the causes and conditions were not present, then all suffering would cease. It is because of the combination of causes and conditions that living beings continue and all phenomena arise. The Tathāgata, having seen all living beings continuously arising, declares: There is birth and there is death. With the divine eye, which is purified and surpasses human [vision], I see beings as they die and are reborn handsome or ugly, excellent or not excellent, as they come and go between good or bad realms of existence, in accordance with their [previous] deeds. I see this as it really is. If these living beings were ill behaved in body, speech, and mind, if they reviled noble ones, held wrong views, and undertook actions [based on] wrong views, then because of these causes and conditions, at the breaking up of the body, after death, they will certainly go to a bad realm of existence, [even] being born in hell. If [however] these living beings were well behaved in body, speech, and mind, if they did not revile noble ones, held right views, and undertook actions [based on] right views, then because of these causes and conditions, at the breaking up of the body, after death, they will certainly go to a good realm of existence, [even] to a heavenly realm.

Knowing that it is thus for them, I do not say to them, "It is the

self that can feel, can talk, that gives teachings, that undertakes development, that teaches development, that experiences the fruits of good or evil actions here and there.

" Herein, some may think,

"This does

not match; this cannot stand.

"

[But despite their objections] these processes take place in accordance with Dharma: Because of this, that arises; if this cause is not present, that does not arise. Because this exists, that exists; if this ceases, that ceases. That is to say: with ignorance as condition there are volitional formations; (and so on up to) with birth as condition there are old age and death. If ignorance ceases, volitional formations cease; (and so on up to) if birth ceases, old age and death cease. [The Buddha said] "Great king, what do you think? Is material form permanent or impermanent?"

385

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63. The Discourse at Vebhaḷiṅga

[The king] answered, [The Buddha] asked again, suffering?"

[The king] answered, One.

"

"It is impermanent, World-honored One. "

"If it is impermanent, is it suffering or not "It is suffering [since] it changes, World-honored [The Buddha] asked again, "If it is impermanent, suffering, and subject to change, does a learned noble disciple take it as: 'This I am, this is mine, I belong to that'?" [The king] answered, "No, World-honored One. "

[The Buddha asked again]: "Great king, what do you think? Is feeling . . . is perception . . . are volitional formations . . . is consciousness permanent or impermanent?"

[The king] answered, [The Buddha] asked again, "It is impermanent, World-honored One. "

"If it is impermanent, is it suffering or not suffering?"

[The king] answered, "It is suffering [since] it changes, World-honored One.

"

[The Buddha] asked again, "If it is impermanent, suffering, and subject to change, does a learned noble disciple take it as: 'This I am, this is mine, I belong to that'?" [The king] answered, "No, World-honored One. "

[The Buddha said:] Therefore, great king, you should train in this way: Whatever material form there is, whether past, future, or present, internal or external, gross or subtle, good or bad, far or near, all that I am not, all that is not mine, and I do not belong to that. You should wisely contemplate it and know it as it really is. Great king,

"Whatever feeling . . . perception . . . volitional formations . . . consciousness there is, whether past, future, or present, internal or external, gross or subtle, good or bad, far or near, all that I am not, all that is not mine, and I do not belong to that. " You should

wisely contemplate it and know it as it really is. Great king, if a learned noble disciple contemplates in this way, then he becomes disenchanted with material form, disenchanted with 386

Division 6

feeling . . . with perception . . . with volitional formations . . . with consciousness. Having become disenchanted, he becomes dispassionate. Having become dispassionate, he attains liberation. Having attained liberation, he knows that he is liberated. He knows as it really is: "Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence.

"

As the Buddha delivered this teaching, [the mind of] Seniya Bimbisāra, king of Magadha, became free of defilements, and [in regard] to all phenomena the Dharma eye arose [in him]; and [the minds of] eighty thousand gods and twelve thousand citizens of Magadha became free of defilements, and [in regard] to all phenomena the Dharma eye arose [in them]. Then Seniya Bimbisāra, king of Magadha, saw the Dharma, attained the Dharma, realized the perfectly pure Dharma; he discarded doubt, overcame perplexity; he would take no other teacher, would never again follow another; he was without uncertainty.

Having attained the fruit of realization and attained unshakeability in the Dharma of the World-honored One, [the king] rose from his seat, made obeisance [with his head] at the Buddha's feet, and said: World-honored One, I now take refuge in the Buddha, the Dharma, and the community of monks. May the World-honored One please receive me as a lay follower; from this day on until life ends, I take refuge [in the Triple Gem] for my whole life.

This is what the Buddha said. Having heard the Buddha's words, Seniya Bimbisāra, king of Magadha, eighty thousand gods, twelve thousand citizens of Magadha, and a thousand monks were delighted and remembered them well.

63. The Discourse at

Vebhaḷiṅga160

Thus have I heard: At one time the Buddha was staying in the country of Kosala. At that time the World-honored One was walking on a road together with a large company of monks. On the way he smiled joyfully. Venerable Ānanda, on seeing the World-honored One smile, placed his palms together [in respect] toward the Buddha and said: 387

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499b

World-honored One, what is the reason for this smile? Buddhas and Tathāgatas, free from attachment and fully awakened, do not smile randomly, for no reason. May I hear the meaning [of this smile]? Then the World-honored One said: "Ānanda, in this place the Tathāgata Kassapa, free from attachment and fully awakened, sat and taught [his] disciples the Dharma. "

Then Venerable Ānanda prepared a seat in that place and, with palms placed together [in respect] toward the Buddha, said: World-honored One, may the World-honored One also sit in this place and teach his disciples the Dharma! In this way, this place will have been made use of by two Tathāgatas, free from attachment and fully awakened.

Then the World-honored One sat on the seat prepared in that place by Venerable Ānanda. Having sat down, he said:

Ānanda, in this place there was an assembly hall of the Tathāgata Kassapa, free from attachment and fully awakened. Seated in it, the Tathāgata Kassapa, free from attachment and fully awakened, taught his disciples the Dharma. Ānanda, in former times in this place there was a town called Vebha ḷiṅga, very prosperous and pleasant, with many inhabitants. Ānanda, in the town of Vebhaḷiṅga there was a great brahmin householder named Non-anger,

161 who was very wealthy and prosperous, with immeasurable wealth, and possessing in abundance all kinds of livestock, property, feudatories, and manors. Ānanda, the great brahmin householder Non-anger had a son named Uttara, a young brahmin. He was born to parents of pure descent. For seven generations on both his father's and mother's sides there was uninterrupted continuity of births without blemish. He had learned much and retained it, and was able to recite it. He was master of the four Vedas with their vocabularies, liturgy, phonology, and etymology, and the histories as the fifth.

Ānanda, young Uttara had a good friend named Nandipāla, who 388

Division 6

was a potter. Young Uttara always cherished him. They delighted in seeing [each other], never tiring of it.

Ānanda, Nandipāla the potter had taken refuge in the Buddha, the Dharma, and the community of monks. He was free of doubt in the Triple Gem, and he had no perplexity in regard to suffering, its arising, its cessation, and the path [leading to its cessation]. He had attained confidence, was keeping the precepts, had learned much, was generous, and was accomplished in wisdom.

[Nandipāla] abstained from killing, had given up killing, had discarded blade and cudgel. He had shame and scruple, and a mind [full of] loving-kindness and compassion, [wishing to] benefit all [beings], including insects. He had purified his mind with regard to killing living beings.

Ānanda, Nandipāla the potter abstained from taking what is not given, had given up taking what is not given. He took [only] what was given and delighted in taking [only] what was given. He was always fond of generosity, rejoicing in it, without stinginess, and not expecting a reward. He had purified his mind with regard to taking what is not given.

Ānanda, Nandipāla the potter abstained from sexual activity, had given up sexual activity. He diligently practiced celibacy, was energetic in this good conduct, pure, without blemish, abstaining from sensual desires, having given up sexual desires. He had purified his mind with regard to sexual activity.

Ānanda, Nandipāla the potter abstained from false speech, had given up false speech. He spoke the truth, delighted in the truth, was unshakably established in the truth, was completely trustworthy, and would not deceive [anyone in] the world. He had purified his mind with regard to false speech.

Ānanda, Nandipāla the potter abstained from divisive speech, had given up divisive speech. He did not engage in divisive speech, did not intend to harm others. Hearing something from this person he did not tell it to that person, in order to harm this person; hearing something from that person he did not tell it to this person, in order to harm that 389

499c

person. He had the wish to unite those that are divided, delighting in unity. He did not belong to any faction and did not delight in or praise factions. He had purified his mind with regard to divisive speech. Ānanda, Nandipāla the potter abstained from harsh speech, had given up harsh speech. He had given up the type of speech that consists of words that are rough and rude in tone, offensive words that grate on the ear, that people neither enjoy nor desire, that cause others suffering and vexation, and that are not conducive to concentration. He spoke the type of speech that consists of words that are pure, peaceful, gentle, and beneficial, that are pleasant to the ear and enter the mind, that are enjoyable and desirable, that give others happiness, words endowed with meaning, that do not make others afraid, and that conduce to others attaining concentration. He had purified his mind with regard to harsh speech.

Ānanda, Nandipāla the potter abstained from frivolous speech, had given up frivolous speech. He spoke at the [proper] time, speaking what is true, what is Dharma, what is meaningful, what is calming, delighting in speaking what is calming. [In regard to any] matter he would teach well and admonish well, in accordance with the [proper] time and in a proper way. He had purified his mind with regard to frivolous speech. Ānanda, Nandipāla the potter abstained from earning profits, had given up earning profits. He had discarded weights and measures, discarded accepting goods, did not bind people, did not try to cheat with measures, nor did he deceive others for the sake of some small profit. He had purified his mind with regard to earning profits. Ānanda, Nandipāla the potter abstained from accepting widows or girls, had given up accepting widows or girls. He had purified his mind with regard to accepting widows or girls.

Ānanda, Nandipāla the potter abstained from accepting male or female servants, had given up accepting male or female servants. He had purified his mind with regard to accepting male or female servants. Ānanda, Nandipāla the potter abstained from accepting elephants, horses, cattle, or sheep, had given up accepting elephants, horses, cattle, 390

Division 6

or sheep. He had purified his mind with regard to accepting elephants, horses, cattle, or sheep.

Ānanda, Nandipāla the potter abstained from accepting chickens or swine, had given up accepting chickens or swine. He had purified his mind with regard to accepting chickens or swine. Ānanda, Nandipāla the potter abstained from accepting farmlands or shops, had given up accepting farmlands or shops. He had purified his mind with regard to accepting farmlands or shops. Ānanda, Nandipāla the potter abstained from accepting uncooked rice, wheat, or legumes, had given up accepting uncooked rice, wheat, or legumes. He had purified his mind with regard to accepting uncooked rice, wheat, or legumes.

Ānanda, Nandipāla the potter abstained from alcoholic beverages, had given up alcoholic beverages. He had purified his mind with regard to alcoholic beverages.

Ānanda, Nandipāla the potter abstained from [using] high or wide beds, had given up [using] high or wide beds. He had purified his mind with regard to high or wide beds.

Ānanda, Nandipāla the potter abstained from [using] flower garlands, necklaces, perfumes, and cosmetics, had given up [using] flower garlands, necklaces, perfumes, and cosmetics. He had purified his mind with regard to flower garlands, necklaces, perfumes, and cosmetics. Ānanda, Nandipāla the potter abstained from singing, dancing, and acting, and from going to see or hear them; he had given up singing, dancing, and acting and going to see or hear them. He had purified his mind with regard to singing, dancing, and acting, and going to see or hear them.

Ānanda, Nandipāla the potter abstained from accepting gold and silver, had given up accepting gold and silver. He had purified his mind with regard to accepting gold and silver.

Ānanda, Nandipāla the potter abstained from eating after noon, had given up eating after noon. He always took [only] a single meal [each day], not eating at night, training in eating [only] at the [proper] time. He had purified his mind with regard to eating after noon. 391

500a

Ānanda, for his whole life Nandipāla the potter abstained from taking a spade or a shovel into his hand. He did not dig the earth himself nor tell others to do so. If water had washed out a bank so that it collapsed, or if a rat had broken up some earth, he would take that [earth] and use it to make his pots. These he would put on one side and tell customers: "If you have peas, rice, wheat, big or small hemp seed, bi beans, or mustard seed, pour them out [as payment] and take whichever pot you wish.

"

Ānanda, for his whole life Nandipāla the potter had been looking after his father and mother, who were blind. They were entirely dependent on others, so he looked after them. Ānanda, when the night was over, at dawn, Nandipāla the potter approached the Tathāgata Kassapa, free from attachment and fully awakened. Arrived there, he paid his respects and sat down to one side. The Tathāgata Kassapa, free from attachment and fully awakened, taught him the Dharma, exhorting, encouraging, and delighting him. Having, with countless skillful means, taught him the Dharma, having exhorted, encouraged, and delighted him, [the Tathāgata Kassapa] remained silent.

Then, Ānanda, Nandipāla the potter, having been taught the Dharma by the Tathāgata Kassapa, free from attachment and fully awakened, having been exhorted, encouraged, and delighted, rose from his seat, made obeisance at the feet of the Tathāgata Kassapa, free from attachment and fully awakened, circumambulated him three times and left. At that time, when the night was over, at dawn, the young brahmin Uttara mounted a chariot [drawn by] white horses and left the town of Vebhaḷiṅga accompanied by five hundred young brahmins. He was approaching a secluded place with the intention of teaching his disciples, who had come from several different countries, [intending] to instruct [them in] recitation of the brahminical scriptures. Then the young brahmin Uttara saw from afar that Nandipāla the potter was coming. Seeing him, he asked,

"Nandipāla, where are you

coming from?"

Nandipāla replied,

"I am coming from paying my respects to the

Tathāgata Kassapa, free from attachment and fully awakened. Uttara, 392

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come with me and approach the Tathāgata Kassapa, free from attachment and fully awakened, and pay your respects!" Then the young brahmin Uttara replied,

"Nandipāla, I do not want

to see the bald-headed renunciant. The bald-headed renunciant does not know how to attain the path, since the path is difficult to attain. "

Then Nandipāla the potter took hold of the topknot of the young brahmin Uttara and forced him to descend from the chariot. Then the young brahmin Uttara thought: "This potter Nandipāla never makes jokes and he is neither mad nor stupid; there must certainly be a reason why he now takes hold of my topknot. "

Having thought this, he said,

"Nandipāla, I will go with you, I will

go with you.

"

Nandipāla was delighted and said,

"To go [with me and see the

Tathāgata Kassapa] is very good.

"

Then Nandipāla the potter and Uttara the young brahmin approached the Tathāgata Kassapa, free from attachment and fully awakened, and on arriving there, paid their respects and sat down to one side.

Nandipāla the potter said to the Tathāgata Kassapa, free from attachment and fully awakened:

World-honored One, this is my friend, the young brahmin Uttara, who always looks on me with affection and untiringly delights in seeing me. He has no faith or respect for the World-honored One. May the World-honored One teach him the Dharma well, so that he becomes delighted and comes to have faith and respect. Then the Tathāgata Kassapa, free from attachment and fully awakened, taught the Dharma to Nandipāla the potter and the young brahmin Uttara, exhorting, encouraging, and delighting them. Having, with countless skillful means, taught them the Dharma, having exhorted, encouraged, and delighted them, [the Tathāgata Kassapa] remained silent. Then, [after] the Tathāgata Kassapa, free from attachment and fully awakened, had taught them the Dharma, exhorted, encouraged, and delighted them, the potter Nandipāla and the young brahmin Uttara rose from their seats, made obeisance at the feet of the Tathāgata Kassapa, 393

500b

free from attachment and fully awakened, circumambulated him three times, and departed.

Then, when they had not yet gone far on the return journey, the young brahmin Uttara asked:

Nandipāla, having heard this sublime Dharma from the Tathāgata Kassapa, free from attachment and fully awakened, why do you remain at home, [why are you] unable to abandon [household life] and train in the noble path?

Then Nandipāla the potter replied:

Uttara, you yourself know that for my whole life I have been looking after my father and mother, who are blind and entirely dependent on others. It is because I am supporting and looking after my father and mother [that I cannot leave the household life]. Then the young brahmin Uttara asked:

Nandipāla, can I leave the household life to practice the path, following the Tathāgata Kassapa, free from attachment and fully awakened? Can I receive the full ordination, become a monk, and practice the holy life?

Then the potter Nandipāla and the young brahmin Uttara promptly left that place and again approached the Tathāgata Kassapa, free from attachment and fully awakened. Having arrived there and paid their respects, they sat down to one side.

Nandipāla the potter said to the Tathāgata Kassapa, free from attachment and fully awakened:

World-honored One, when we had not yet gone far on our return journey, this young brahmin Uttara asked me,

"Nandipāla, having

heard this sublime Dharma from the Tathāgata Kassapa, free from attachment and fully awakened, why do you remain at home? [Why are you] unable to abandon [household life] and train in the noble path?"

394

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World-honored One, I replied,

"Uttara, you yourself know

that for my whole life I have been looking after my father and mother, who are blind and entirely dependent on others. It is because I am supporting and looking after my father and mother [that I cannot leave the household life].

"

[Then] Uttara asked me further:

Nandipāla, can I leave the household life to train in the path following the Tathāgata Kassapa, free from attachment and fully awakened? Can I receive the full ordination, become a monk, and practice the holy life?

May the World-honored One let him leave the household life to train in the path by giving him the full ordination [so that he can] become a monk and practice the holy life! The Tathāgata Kassapa, free from attachment and fully awakened, assented to Nandipāla's [request] by remaining silent. Then Nandipāla the potter, understanding that the Tathāgata Kassapa, free from attachment and fully awakened, had assented by remaining silent, rose from his seat, paid homage with his head, circumambulated him three times and departed. Then, soon after Nandipāla had left, the Tathāgata Kassapa, free from attachment and fully awakened, let young Uttara leave the household life to train in the path by giving him the full ordination. Having [let him] leave the household life to train in the path, and having given him the full ordination, [the Tathāgata Kassapa] stayed for several days, as he wished, in the town of Vebhaḷiṅga. [Then] he took his robes and bowl and, with a large company of monks, went wandering with the intention of going to Benares, a town in the Kāsi country. Traveling unhurriedly, they reached Benares, a town in the Kāsi country. At Benares they stayed in the Deer Park, the Place of Seers. Then King Kiki [of Benares] heard that the Tathāgata Kassapa, free from attachment and fully awakened, who was wandering in the Kāsi country with a large company of monks, had reached Benares and was staying in the Deer Park, the Place of Seers. 395

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501a

Hearing this, King Kiki told his charioteer,

"Prepare the vehicles.

I now want to approach the Tathāgata Kassapa, free from attachment and fully awakened.

"

Then the charioteer, having received the king's order, immediately prepared the vehicles. Having prepared the vehicles, [he] returned and told the king,

"The fine chariots have been prepared. They are at your majesty's disposal.

"

Then King Kiki, having mounted a fine chariot, departed from Benares and headed for the Deer Park, the Place of Seers. Then King Kiki saw from afar the Tathāgata Kassapa, free from attachment and fully awakened, among the trees of the forest, dignified and beautiful, like the moon amidst the stars, with radiant aura, shining like a golden mountain, endowed with handsome appearance and lofty dignity, with sense faculties calm, free of obstruction, accomplished and disciplined, with his mind calm and quiet.

Seeing this, [the king] descended from his chariot and on foot approached the Tathāgata Kassapa, free from attachment and fully awakened. On arriving there, [the king] made obeisance and sat down to one side. After King Kiki had sat down to one side, the Tathāgata Kassapa, free from attachment and fully awakened, taught him the Dharma, exhorting, encouraging, and delighting him. Having with countless skillful means taught him the Dharma, having exhorted, encouraged, and delighted him, [the Tathāgata Kassapa] remained silent. Then, after the Tathāgata Kassapa, free from attachment and fully awakened, had taught him the Dharma, exhorted, encouraged, and delighted him, King Kiki rose from his seat, arranged his clothes so as to bare one shoulder, placed his palms together [in respect] toward the Tathāgata Kassapa, free from attachment and fully awakened, and said: "May the World-honored One together with the company of monks accept my invitation [for a meal] tomorrow. "

The Tathāgata Kassapa, free from attachment and fully awakened, accepted King Kiki's invitation by remaining silent. Then King Kiki, understanding that the Tathāgata Kassapa, free from attachment and fully awakened, had accepted his invitation by remaining silent, paid homage with his head, circumambulated him 396

Division 6

three times, and departed. Having returned home, during the night all kinds of very beautiful, fresh, and excellent dishes were prepared in abundance for eating, savoring, and digesting. When the night's preparations were finished, towards dawn, seats were arranged [and a message was sent:] "World-honored One, the time has now come; the food is ready. May the World-honored One come according to his time!" Then when the night was over, at dawn, the Tathāgata Kassapa, free from attachment and fully awakened, put on his robes and took his bowl. Together with the company of monks, the World-honored one went to the home of King Kiki and sat on a prepared seat before the company of monks.

Then King Kiki, seeing that the Buddha and the company of monks were seated, personally offered water for washing. With his own hands he served all kinds of very beautiful, fresh, and excellent dishes, making sure there was enough to eat, savor, and digest. After the meal was finished, the utensils had been cleared away, and water for washing had been offered, [King Kiki] prepared a low seat and sat down to one side to listen to the Dharma. Once King Kiki was seated, the Tathāgata Kassapa, free from attachment and fully awakened, taught him the Dharma, exhorting, encouraging, and delighting him. Having with countless skillful means taught him the Dharma, having exhorted, encouraged, and delighted him, [the Tathāgata Kassapa] remained silent.

Then, after the Tathāgata Kassapa, free from attachment and fully awakened, had taught him the Dharma, exhorting, encouraging, and delighting him, King Kiki rose from his seat, arranged his clothes so as to bare one shoulder, placed his palms together [in respect] towards the Tathāgata Kassapa, free from attachment and fully awakened, and said: May the World-honored One, together with the company of monks, accept my invitation to spend the rains retreat here in Benares! I will prepare five hundred rooms and five hundred beds and mattresses for the World-honored One; and I will provide, for the World-honored One and the company of monks, white rice like this and food of various flavors similar to what a king eats. 397

501b

The Tathāgata Kassapa, free from attachment and fully awakened, said to King Kiki,

"Great king, please stop, please stop! Though my heart is pleased and satisfied [by your kind offer]. "

A second and a third time King Kiki placed his palms together [in respect] toward the Tathāgata Kassapa, free from attachment and fully awakened, and said:

May the World-honored One, together with the company of monks, accept my invitation to spend the rains retreat here in Benares! I will prepare five hundred rooms and five hundred beds and mattresses for the World-honored One; and I will provide, for the World-honored One and the company of monks, white rice like this and food of various flavors similar to what a king eats. And a second and a third time the Tathāgata Kassapa, free from attachment and fully awakened, said to King Kiki, "Great king, please stop,

please stop! Though my heart is pleased and satisfied [by your kind offer].

"

Then King Kiki could not bear it and did not like it. His heart was full of grief and distress, [thinking:]

The Tathāgata Kassapa, free from attachment and fully awakened, together with the company of monks, does not accept my invitation to spend the rains retreat here in Benares.

Having had this thought, King Kiki told the Tathāgata Kassapa, free from attachment and fully awakened,

"World-honored One, is there

any other lay follower who [is able to] make offerings to the Worldhonored One as I do?" The Tathāgata Kassapa, free from attachment and fully awakened, told King Kiki:

Yes, there is. In your realm there is a town called Vebhaḷiṅga, very prosperous and pleasant, with many inhabitants. Great king, in that town of Vebhaḷiṅga, there is a potter, Nandipāla. Great king, Nandipāla the potter has taken refuge in the Buddha, the Dharma, and the community of monks. He is free of 398

Division 6

doubt in the Triple Gem, and he has no perplexity in regard to suffering, its arising, its cessation, and the path [leading to its cessation]. He has attained confidence, is keeping the precepts, has learned much, is generous, and is accomplished in wisdom. [Nandipāla] abstains from killing, has given up killing, having discarded blade and cudgel. He has shame and scruple, and a mind [full of] loving-kindness and compassion, [wishing to] benefit all [beings], including insects. He has purified his mind with regard to killing living beings.

Great king, Nandipāla the potter abstains from taking what is not given, has given up taking what is not given. He takes [only] what is given and delights in taking [only] what is given. He is always fond of generosity, rejoicing in it, without stinginess, and not expecting a reward. He has purified his mind with regard to taking what is not given.

Great king, Nandipāla the potter abstains from sexual activity, has given up sexual activity. He diligently practices celibacy, is energetic in this good conduct, pure, without blemish, abstaining from sensual desires, having given up sexual desires. He has purified his mind with regard to sexual activity. Great king, Nandipāla the potter abstains from false speech, has given up false speech. He speaks the truth, delights in the truth, is unshakably established in the truth, is completely trustworthy, and would not deceive [anyone in] the world. He has purified his mind with regard to false speech.

Great king, Nandipāla the potter abstains from divisive speech, has given up divisive speech. He does not engage in divisive speech, does not intend to harm others. Hearing something from this person he does not tell it to that person, in order to harm this person; hearing something from that person he does not tell it to this person, in order to harm that person. He has the wish to unite those that are divided, delighting in unity. He does not belong to any faction and does not delight in or praise factions. He has purified his mind with regard to divisive speech. 399

501c

Great king, Nandipāla the potter abstains from harsh speech, has given up harsh speech. He has given up the type of speech that consists of words that are rough and rude in tone, offensive words that grate on the ear, that people neither enjoy nor desire, that cause others suffering and vexation, and that are not conducive to concentration.

He speaks the type of speech that consists of words that are pure, peaceful, gentle, and beneficial, that are pleasant to the ear and enter the mind, that are enjoyable and desirable, that give others happiness, words endowed with meaning, that do not make others afraid and that help others to attain concentration. He has purified his mind with regard to harsh speech.

Great king, Nandipāla the potter abstains from frivolous speech, has given up frivolous speech. He speaks at the [proper] time, speaking what is true, what is Dharma, what is meaningful, what is calming, delighting in speaking what is calming. [In regard to any] matter he teaches well and admonishes well, in accordance with the [proper] time and in a proper way. He has purified his mind with regard to frivolous speech.

Great king, Nandipāla the potter abstains from earning profits, has given up earning profits. He has discarded weights and measures, discarded accepting goods, he does not bind people, he does not try to cheat with measures, nor does he deceive others for the sake of some small profit. He has purified his mind with regard to earning profits.

Great king, Nandipāla the potter abstains from accepting widows or girls, has given up accepting widows or girls. He has purified his mind with regard to accepting widows or girls. Great king, Nandipāla the potter abstains from accepting male or female servants, has given up accepting male or female servants. He has purified his mind with regard to accepting male or female servants.

Great king, Nandipāla the potter abstains from accepting elephants, horses, cattle, or sheep, has given up accepting elephants, 400

Division 6

horses, cattle or sheep. He has purified his mind with regard to accepting elephants, horses, cattle, or sheep. Great king, Nandipāla the potter abstains from accepting chickens or swine, has given up accepting chickens or swine. He has purified his mind with regard to accepting chickens or swine. Great king, Nandipāla the potter abstains from accepting farmlands or shops, has given up accepting farmlands or shops. He has purified his mind with regard to accepting farmlands or shops. Great king, Nandipāla the potter abstains from accepting uncooked rice, wheat, or legumes, has given up accepting uncooked rice, wheat, or legumes. He has purified his mind with regard to accepting uncooked rice, wheat, or legumes.

Great king, Nandipāla the potter abstains from alcoholic beverages, has given up alcoholic beverages. He has purified his mind with regard to alcoholic beverages.

Great king, Nandipāla the potter abstains from [using] high or wide beds, has given up [using] high or wide beds. He has purified his mind with regard to high or wide beds. Great king, Nandipāla the potter abstains from [using] flower garlands, necklaces, perfumes, and cosmetics, has given up [using] flower garlands, necklaces, perfumes, and cosmetics. He has purified his mind with regard to flower garlands, necklaces, perfumes, and cosmetics.

Great king, Nandipāla the potter abstains from singing, dancing, and acting, and from going to see or hear them; he has given up singing, dancing, and acting, and going to see or hear them. He has purified his mind with regard to singing, dancing, and acting, and going to see or hear them. Great king, Nandipāla the potter abstains from accepting gold and silver, has given up accepting gold and silver. He has purified his mind with regard to accepting gold and silver. Great king, Nandipāla the potter abstains from eating after noon, has given up eating after noon. He always takes [only] a single meal [each day], not eating at night, training in eating at 401

502a

the [proper] time. He has purified his mind with regard to eating after noon.

Great king, for his whole life Nandipāla the potter abstains from taking a spade or a shovel into his hand; he does not dig the earth himself nor tell others to do so. If water has washed out a bank so that it has collapsed, or if a rat has broken up some earth, he takes that [earth] and uses it to make his pots. These he puts on one side and tells customers,

"If you have peas, rice, wheat,

big or small hempseed, bibeans, or mustard seed, pour them out [as payment] and take whichever pot you wish. "

Great king, for his whole life Nandipāla the potter has been looking after his father and mother, who are blind. They are entirely dependent on others, so he is looking after them. Great king, I recall that in the past I was staying at the town of Vebhaḷiṅga. Great king, at that time, at dawn, having put on my robes and taken my almsbowl, I entered the town of Vebha ḷiṅga to beg for food. Having done the almsround in [proper] sequence [from house to house], I arrived at the home of Nandipāla the potter.

At that time Nandipāla was not at home, having left on account of some small matter. Great king, I asked the parents of Nandipāla the potter,

"Elders, where is the potter now?"

They answered me,

"World-honored One, [our] supporter is

temporarily not at home, having left on account of some small matter. Well-gone One, [our] supporter is temporarily not at home, having left on account of some small matter. World-honored One, there is boiled wheat and rice in the bamboo basket and there is bean soup in the pot. May the World-honored One himself take what he wishes, out of compassion!"

Then, great king, in accordance with the law of Uttarakuru, I took rice and soup from the bamboo basket and the pot and departed. Later, when Nandipāla the potter returned home and discovered that the rice and soup in the bamboo basket and the pot had diminished, he asked his parents,

"Who has taken the soup and

rice?"

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His parents answered,

"Good son, the Tathāgata Kassapa, free

from attachment and fully awakened, came here today on his almsround. He took rice and soup from the bamboo basket and the pot and departed.

"

Hearing this, Nandipāla the potter thought: "It is an excellent benefit, a great merit for us, that the Tathāgata Kassapa, free from attachment and fully awakened, felt free [to take what] he wished at our home.

" Delighted, he sat down cross-legged with calm and quiet mind, and remained thus for seven days. His delight and happiness continued for [altogether] fifteen days; and his parents also experienced delight and happiness for seven days. Again, great king, I recall that in the past I was staying at the town of Vebhaḷiṅga. Great king, at that time, at dawn, having put on my robes and taken my almsbowl, I entered the town of Vebhaḷiṅga to beg for food. Having done the almsround in due order, I arrived at the home of Nandipāla the potter. At that time, Nandipāla was not at home, having left on account of some small matter. Great king, I asked the parents of Nandipāla the potter,

"Elders, where is the potter now?"

They answered me,

"World-honored One, [our] supporter is

temporarily not at home, having left on account of some small matter. Well-gone One, [our] supporter is temporarily not at home, having left on account of some small matter. World-honored One, there is rice in the big pot and there is soup in the small pot. May the World-honored One himself take what he wishes, out of [compassion]!" Great king, in accordance with the law of Uttarakuru, I took rice and soup from the big pot and the small pot and departed. Later when Nandipāla the potter returned home and discovered that the rice in the big pot and the soup in the small pot had diminished, he asked his parents, "Who has taken rice from the big pot

and soup from the small pot?" His parents answered, "Good son,

the Tathāgata Kassapa, free from attachment and fully awakened, came here today on his alms-round, and he took rice and soup from the big pot and the small pot and departed. "

403

502b

502c

Hearing this, Nandipāla the potter thought: "It is an excellent benefit, a great merit for us, that the Tathāgata Kassapa, free from attachment and fully awakened, felt free [to take what] he wished at our home.

" Delighted, he sat down cross-legged with calm and quiet mind, and remained so for seven days. His delight continued for [altogether] fifteen days; and his parents also experienced joy and happiness for seven days.

Again, great king, I recall that in the past I was spending the rains retreat in dependence on the town of Vebhaḷiṅga. Great king, at that time my newly built hut had not yet been roofed in. The old potter hut of Nandipāla the potter had been newly roofed in. Great king, I told my attendant monks,

"Go and demolish the

[roof of] the old potter hut of Nandipāla the potter and bring it to roof my hut!"

Then the attendant monks, following my instruction, went to the home of Nandipāla the potter, demolished [the roof of] the old potter hut, bound it together, and brought it to roof my hut. The parents of Nandipāla the potter heard the [sound of the roof] of the old potter hut being demolished. Hearing it, they asked, "Who is demolishing [the roof of] the old potter hut of Nandipāla the potter?"

The attendant monks answered,

"Elders, we are the attendant

monks of the Tathāgata Kassapa, free from attachment and fully awakened. We are demolishing [the roof of] the old potter hut of Nandipāla the potter, binding it together, and taking it in order to roof the hut of the Tathāgata Kassapa, free from attachment and fully awakened.

"

The parents of Nandipāla the potter said,

"Venerable ones,

take away whatever you wish, without limitation!" Later, when Nandipāla the potter returned home and discovered that the [roof of] the old potter hut had been demolished, he asked his parents,

"Who has demolished [the roof] of my old potter hut?"

His parents answered,

"Good son, today the attendant monks

of the Tathāgata Kassapa, free from attachment and fully awakened, 404

Division 6

demolished [the roof of] the old potter hut, bound it together, and took it away to roof the hut of the Tathāgata Kassapa, free from attachment and fully awakened.

"

Hearing this, Nandipāla the potter thought: "It is an excellent benefit, a great merit for us, that the Tathāgata Kassapa, free from attachment and fully awakened, felt free [to take what] he wished at our home.

" Delighted, he sat down cross-legged with calm and quiet mind, and remained so for seven days. His joy and happiness continued for [altogether] fifteen days; and his parents also experienced joy and happiness for seven days. Great king, the old potter hut of Nandipāla the potter was not affected by rain for the entire four months of that rainy season. Why was that? Because it was covered by the mighty power of a Buddha. Great king, Nandipāla the potter was able to bear it, did not dislike it, and had no grief or distress in his heart [on thinking]: "The Tathāgata Kassapa, free from attachment and fully awakened, felt free [to do as] he wished at our home.

" You, great king, could

not bear it and did dislike it, and you had great grief and distress in your heart [on thinking]: "The Tathāgata Kassapa, free from attachment and fully awakened, together with the company of monks, does not accept my invitation to spend the rains retreat here in Benares.

"

Then the Tathāgata Kassapa, free from attachment and fully awakened, taught the Dharma to King Kiki, exhorting, encouraging, and delighting him. Having, with countless skillful means, taught him the Dharma, having exhorted, encouraged, and delighted him, [the Tathāgata Kassapa] rose from his seat and departed. Then, not long after the Tathāgata Kassapa, free from attachment and fully awakened, had left, King Kiki told his attendants, "Fill five hundred chariots with white rice and food of various flavors, similar to what a king eats, take them to the home of Nandipāla the potter, and tell him,

'Nandipāla, King Kiki sends

these five hundred chariots of white rice and food of various flavors, similar to what a king eats, to be offered to you. You should accept them now out of compassion!'"

405