Tạng English · BDK English Tripiṭaka (dịch từ Hán tạng) · BDK English Tripiṭaka

The Madhyama Āgama (Middle-Length Discourses) Volume I

Thông tin: BDK America — English Tripiṭaka

64. The Discourse on the Divine Messengers

503a

Then the attendants, having received these instructions of the king, filled five hundred chariots with white rice and food of various flavors, similar to what a king eats, took them to the home of Nandipāla the potter, and told 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!"

Then Nandipāla the potter politely declined and did not accept [the offering], telling the attendants,

"Noble friends, in King Kiki's

household and country there are many great affairs which require vast expense. Knowing this, I do not accept [his offering]. "

The Buddha said to Ānanda:

What do you think? Do you think that the young brahmin Uttara 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.

In the teaching taught at that time I did not reach the ultimate, the ultimate purity, the ultimate holy life, 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, 406

Division 6

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, the venerable Ānanda and the [other] monks were delighted and remembered them well.

64. The Discourse on the

Divine Messengers162

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

At that time, the World-honored One addressed the monks: With the divine eye, which is purified and surpasses human [vision], I see beings as they die and as they 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 beings were ill conducted in body, speech, and mind, reviled noble ones, held wrong views, and performed actions [based on] wrong views, then because of these causes and conditions, at the breaking up of the body, after death, they certainly are reborn in a bad realm of existence, in hell.

If [however] these beings were well conducted in body, speech, and mind, did not revile noble ones, held right views, and performed actions [based on] right views, then because of these causes and conditions, at the breaking up of the body, after death, they certainly are reborn in a good realm of existence, in a heavenly realm. It is just as, when it is raining heavily and bubbles are appearing and disappearing on the water surface, then if a man with good eyesight is standing in a place [close by], he [can] observe the [bubbles] as they appear and as they disappear. In the same way, with the divine eye, which is purified and surpasses human [vision], I see beings as they die and as they 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. 407

503b

If [however] these beings were well conducted in body, speech, and mind, did not revile noble ones, held right views, and performed actions [based on] right views, then because of these causes and conditions, at the breaking up of the body, after death, they certainly are reborn in a good realm of existence, in a heavenly realm. It is just as, when it is raining heavily and the raindrops are falling on higher [places] or on lower [places], then if a man with good eyesight is standing in a place [close by], he [can] observe them as they fall on higher [places] or on lower [places]. In the same way, 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 beings were ill conducted in body, speech, and mind, reviled noble ones, held wrong views, and performed actions [based on] wrong views, then because of these causes and conditions, at the breaking up of the body, after death, they certainly are reborn in a bad realm of existence, in hell.

Division 6

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 beings were ill conducted in body, speech, and mind, reviled noble ones, held wrong views, and performed actions [based on] wrong views, then because of these causes and conditions, at the breaking up of the body, after death, they certainly are reborn in a bad realm of existence, in hell.

If [however] these beings were well conducted in body, speech, and mind, did not revile noble ones, held right views, and performed actions [based on] right views, then because of these causes and conditions, at the breaking up of the body, after death, they certainly are reborn in a good realm of existence, in a heavenly realm. It is just as if there were two rooms connected by a single door through which many people go in or out; if a man with good eyesight is standing in a place [close by], he [can] observe them as they go in or out. In the same way, 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.

503c

504a

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 beings were ill conducted in body, speech, and mind, reviled noble ones, held wrong views, and performed actions [based on] wrong views, then because of these causes and conditions, at the breaking up of the body, after death, they certainly are reborn in a bad realm of existence, in hell.

King Yama's wardens bring [the culprit] to him, saying: Your majesty, formerly, while a human, this being was unfilial to his parents, did not respect renunciants and brahmins, did not behave honestly, did not do meritorious acts, and was not afraid of the results that evil deeds bring in the next life. May your majesty judge his evil deeds!

Then King Yama employs [the parable of] the first divine messenger to thoroughly question, examine, teach, and reprimand him: "Did you ever see the coming of the first divine messenger?" The man answers,

"No, your majesty, I did not see him.

King Yama asks again:

Have you never seen, in a village or town, a small infant, male or female, with weak, tender body, lying in its own excrement and 410

Division 6

urine, unable to tell its parents: "Father, mother, take me away from this dirty place! Bathe this body and make it clean!"? The man answers,

King Yama asks again:

"I have seen it, your majesty. "

On recalling this later, why did you not think, "I myself am [also]

subject to the law of birth, I am not exempt from birth, and therefore I should do good acts of body, speech, and mind"? The man says,

"Your majesty, I was truly corrupt. Will my prolonged decadence [cause me] enduring loss?" King Yama says:

You truly were corrupt, and your prolonged decadence [will cause you] enduring loss. Now I will examine and punish you as a negligent person acting with negligence. Your evil actions were not done by your parents, nor by kings, gods, renunciants, or brahmins. You did the evil and unwholesome actions yourself. Therefore, you will now certainly experience retribution [for them]. Having employed [the parable of] the first divine messenger to thoroughly question, examine, teach, and reprimand him, King Yama also employs [the parable of] the second divine messenger to thoroughly question, examine, teach, and reprimand him: "Did you ever see the coming of the second divine messenger?" The man answers,

"No, your majesty, I did not see him. "

Then King Yama asks again:

Have you never seen, in a village or town, a very old man or woman, excessively aged, in great pain and near death, with teeth fallen out and hair gone white, with hunched body, walking supported by a stick, and with body trembling? That man answers,

King Yama asks again:

"I have seen it, your majesty. "

On recalling this later, why did you not think, "I myself am [also]

411

504b

subject to old age, I am not exempt from old age, and therefore I should do good acts of body, speech, and mind"? The man says,

"Your majesty, I was truly corrupt. Will my prolonged decadence [cause me] enduring loss?" King Yama says:

You truly were corrupt, and [your] prolonged decadence [will cause you] enduring loss. Now I will examine and punish you as a negligent person acting with negligence. Your evil actions were not done by your parents, nor by kings, gods, renunciants, or brahmins. You did the evil and unwholesome actions yourself. Therefore, you will now certainly experience retribution [for them]. Having employed [the parable of] the second divine messenger to thoroughly question, examine, teach, and reprimand him, King Yama employs [the parable of] the third divine messenger to thoroughly question, examine, teach, and reprimand him: "Did you ever see the coming of the third divine messenger?"

The man answers,

"No, your majesty, I did not see him. "

King Yama asks again:

Have you never seen, in a village or town, a man or a woman who is seriously ill, sitting or lying on a bed or couch, or on the ground, with extreme pain, severe pain arising in the body, which is [totally] undesired and will [eventually] cause death? The man answers,

King Yama asks again:

"I have seen it, your majesty.

On recalling this later, why did you not think, "I myself am [also]

subject to disease, I am not exempt from disease, and therefore I should do good acts of body, speech, and mind"? The man says,

"Your majesty, I was truly corrupt. Will [my] prolonged decadence [cause me] enduring loss?" King Yama says:

You truly were corrupt, and your prolonged decadence [will cause 412

Division 6

you] enduring loss. Now I will examine and punish you as a negligent person acting with negligence. Your evil actions were not done by your parents, nor by kings, gods, renunciants, or brahmins. You did the evil and unwholesome actions yourself. Therefore, you will now certainly experience retribution [for them]. Having employed [the parable of] the third divine messenger to thoroughly question, examine, teach, and reprimand him, King Yama employs [the parable of] the fourth divine messenger to thoroughly question, examine, teach, and reprimand him: "Did you ever see the coming of the fourth divine messenger?" The man answers,

"No, your majesty, I did not see him.

The King Yama asks again:

Have you never seen, in a village or town, a man or a woman, at the time of death, or already one day dead, or two days, or up to six or seven days dead, pecked at by crows, eaten by jackals and wolves, or already burned by fire, buried in the ground, or rotten and decaying?

The man answers,

King Yama asks again:

"I have seen it, your majesty.

On recalling this later, why did you not think, "I myself am [also]

subject to death, I am not exempt from death, and therefore I should do good acts of body, speech, and mind"? The man says,

"Your majesty, I was truly corrupt. Will my prolonged decadence [cause me] enduring loss?"

King Yama says:

504c

Having employed [the parable of] the fourth divine messenger to thoroughly question, examine, teach, and reprimand him, King Yama employs [the parable of] the fifth divine messenger to thoroughly question, examine, teach, and reprimand him, "Did you ever see the coming

of the fifth divine messenger?"

The man answers,

King Yama asks again:

"No, your majesty, I did not see him.

Have you never seen that the officers of the king arrest criminals and punish them with various tortures such as cutting off their hands or cutting off their feet, or cutting off both hands and feet, or cutting off their ears, or cutting off their nose, or cutting off both ears and nose, chopping or cutting [them to pieces], tearing out their beard, or tearing out their hair, or tearing out both beard and hair, putting them in a cage and setting fire to their clothing, or wrapping them in straw and setting fire to it, putting [them] in the belly of an iron donkey, in the mouth of an iron pig, or in the mouth of an iron tiger that is then [heated] with fire, placing them in a copper cauldron or an iron cauldron and boiling them, or cutting them into pieces, or stabbing them with a sharp fork, or hooking them with hooks, or laying them down on an iron bed and scalding them with boiling oil, or sitting them in an iron mortar and pounding them with an iron pestle, or [having them be bitten by] serpents, snakes, and lizards, or whipping them with whips, or beating them with sticks, or hitting them with clubs, or impaling them alive on a tall post, or cutting off their heads? The man answered,

"I have seen it, your majesty.

King Yama asks again,

"On recalling this later, why did you not

think,

'I am subject, here and now in the present, to the [effects of past] evil, unwholesome [deeds]'?"

The man says,

"Your majesty, I was truly corrupt. Will my prolonged decadence [cause me] enduring loss?" King Yama says:

You truly were corrupt, and your prolonged decadence [will cause 414

Division 6

you] enduring loss. Now I will examine and punish you as a negligent person who acted with negligence. Your evil actions were not done by your parents, nor by kings, gods, renunciants, or brahmins. You did the evil and unwholesome actions yourself. Therefore, you will now certainly experience retribution [for them]. "

Having employed [the parable of] the fifth divine messenger to thoroughly question, examine, teach, and reprimand him, King Yama hands him over to the wardens of hell. The wardens of hell take hold of him and put him into the great hell with four gates. [Then the Buddha] recited a verse: It has four columns and four gates, Its twelve sides are surrounded by Walls made of iron,

Above, it is covered with an iron [roof]. Inside the hell the floor is of iron, Iron, all ablaze with flames and fire. It is immeasurable leagues in depth, Reaching to the bottom of the earth. [It is] extremely harsh, unbearable. The light of its fire is hard to look at. Seeing it, one's body hairs stand on end, Out of fear and terror of this great suffering. [That man], reborn in [this] hell, Descends head over heels,

[Because he] reviled noble ones, Who are disciplined, well purified. 163

[There comes] a time after a very long period when, for the sake of those beings, the eastern gate of the great hell with four gates opens. After the eastern gate has opened, those beings rush towards it, seeking a safe place, a refuge.

[But when] countless hundreds and thousands of beings have gathered there, the eastern gate of the hell closes again on its own. The 415

505a

[beings] inside experience extreme suffering, weeping and wailing, lying on the ground in utter despair; yet they are unable to die until [the results of] their evil and unwholesome actions have been completely exhausted.

Again, [after] a very long period the southern gate . . . the western gate . . . the northern gate opens. After the northern gate has opened, those beings rush toward it, seeking a safe place, a refuge. [But when] countless hundreds and thousands of beings have gathered there, the northern gate of the hell closes again on its own. The [beings] inside experience extreme suffering, weeping and wailing, lying on the ground in utter despair; yet they are unable to die until [the results of] their evil and unwholesome actions have been completely exhausted. Again, after a very long period, those beings emerge from the great hell with four gates. After [having been] in the great hell With four gates, they appear in the [great] hell with a high peak, which is burning with fire within [yet] not [manifesting] smoke or flames. They are forced to walk on it, to walk to and fro and round and round. The skin, flesh, and blood of their two feet disappears [through being burnt] when they put their feet down, but it reappears and becomes as before once they lift their feet up. They are punished in this way for countless hundreds and thousands of years, enduring extreme pain; yet they are unable to die until [the results of] their evil and unwholesome actions have been completely exhausted.

Again, after a very long period, those beings emerge from the great hell with a high peak. After [having been] in the great hell with a high peak, they appear in the great hell of excrement, which is filled with excrement, countless thousands of feet deep. Those beings all fall into it. Inside the great hell of excrement there appear numerous worms called lingqu-lai,with white body, black head, and a needle-like mouth. These worms gnaw into the feet of those beings and devour them. Having devoured the feet, they gnaw into and devour the calf bones. Having devoured the calf bones, they gnaw into and devour the thigh bones. Having devoured the thigh bones, they gnaw into and devour the hip bones. Having devoured the hipbones, they gnaw into and devour the back bones.

416

Division 6

Having devoured the back bones, they gnaw into and devour the shoulder bones, the neck bones, and the skull. Having devoured the skull, they eat the brain. Those beings are tormented in this way for countless hundreds and thousands of years, enduring extreme pain; yet they are unable to die until [the results of] their evil and unwholesome actions have been completely exhausted.

Again, after a very long period, those beings emerge from the great hell of excrement. After [having been] in the great hell of excrement, they appear in the great hell of the iron-leaved forest. Having seen it, those beings have an impression of coolness and they think: "Let us go there quickly to cool down!" Those beings go toward [this forest], seeking a safe place, a refuge.

Then the countless hundreds and thousands of beings that have gathered enter the great hell of the iron-leaved forest. In the great hell of the iron-leaved Forest, a great hot wind blows from the four directions. After the blowing of the hot wind, the iron leaves fall. When the iron leaves fall, they cut the hands, the feet, or the hands and feet; they cut the ears, the nose, or the ears and nose, as well as other limbs. [Those beings] have their bodies cut and smeared with blood for countless hundreds and thousands of years, enduring extreme pain; yet they are unable to die until [the results of] their evil and unwholesome actions have been completely exhausted.

Again, in the great hell of the iron-leaved forest there appear giant dogs with very long fangs. They bite those beings, tearing off their skin from foot to head and eating it, or tearing off their skin from head to foot and eating it. [Those beings] are tormented in this way for countless hundreds and thousands of years, enduring extreme pain; yet they are unable to die until [the results of] their evil and unwholesome actions have been completely exhausted.

Again, in the great hell of the iron-leaved forest there appear giant ravens with two heads and iron beaks. They stand on the forehead of those beings, pick out their living eyes and swallow them, split the skull with their beak, and take out the brain and eat it. Those beings are tormented in this way for countless hundreds and thousands of 417

505b

years, enduring extreme pain; yet they are unable to die until [the results of] their evil and unwholesome actions have been completely exhausted. Again, after a very long period those beings emerge from the great hell of the iron-leaved forest. After [having been] in the great hell of the iron-leaved forest, they appear in the great hell of the iron swordtree forest. Those great iron sword-trees are one league high and have thorns some six feet long. Those beings are made to climb up and down them. When they climb up the trees, the thorns turn downward. When they climb down the trees, the thorns turn upward. The thorns of the swordtrees pierce those beings, piercing their hands, their feet, or their hands and feet; piercing their ears, their nose, or their ears and nose, as well as the other limbs. [Those beings] have their bodies pierced and smeared with blood for countless hundreds and thousands of years, enduring extreme pain; yet they are unable to die until [the results of] their evil and unwholesome actions have been completely exhausted. Again, after a very long period, those beings emerge from the great hell of the iron sword-tree forest. After [having been] in the great hell of the iron sword-tree forest they appear by [the side of] the caustic river, which has very high banks surrounded everywhere by thorns. The caustic water is boiling and very dark.

Seeing this, those beings have the impression that this is cool water [thinking]: "There will be cool water.

" Having this impression, they think,

"Let us go there, bathe in it, and drink as we please, to quickly cool down and be at ease.

" Those beings, competing with one another, run toward [the caustic river] and enter it, seeking a pleasant place, a refuge. Then the countless hundreds and thousands of beings that have gathered there fall into the caustic river. Having fallen into the caustic river, they are swept downstream, or swept upstream, or swept downstream and upstream. As those beings are swept downstream, swept upstream, or swept downstream and upstream, their skin is cooked and peels off, their flesh is cooked and peels off, their skin and flesh are cooked and peel off, [until] only the skeleton remains. On both banks of the caustic river there are wardens of hell holding swords, big clubs, 418

Division 6

and iron hooks in their hands. When those beings want to climb up on to the bank, the wardens of hell push them back again. Again, on both banks of the caustic river there are wardens of hell, holding hooks and nets in their hands. With the hooks they pull those beings out of the caustic river and put them on the ground of red-hot iron, burning, glowing, and all ablaze. They lift those beings up and then throw them on the ground [again], roll them [all over] the ground, and ask them,

"Where do you come from?" Those beings answer,

"We

do not know where we come from, but we are now suffering from great hunger.

Those wardens of hell then put those beings on a bed of red-hot iron, which is burning, glowing, and all ablaze, forcing them to sit on it. They open their mouths with red-hot iron pincers, and put red-hot iron balls, burning brightly and all ablaze, into their mouths. Those red-hot iron balls burn the lips. Having burned the lips, they burn the tongue. Having burned the tongue, they burn the palate. Having burned the palate, they burn the throat. Having burned the throat, they burn the heart. Having burned the heart, they burn the large intestine. Having burned the large intestine, they burn the small intestine. Having burned the small intestine, they burn the stomach. Having burned the stomach, they come out from the lower part of the body. Those [beings] are tormented in this way for countless hundreds and thousands of years, enduring extreme pain; yet they are unable to die until [the results of] their evil and unwholesome actions have been completely exhausted. Again, the wardens of hell ask those beings,

"Where do you want

to go?" Those beings answer,

"We do not know where we want to go,

but we are suffering from great thirst.

" The wardens of hell then put

those beings on a bed of red-hot iron, which is burning, glowing, and all ablaze, forcing them to sit on it. They open their mouths with redhot iron pincers, and pour boiling molten copper into their mouths. That boiling molten copper burns the lips. Having burned the lips, it burns the tongue. Having burned the tongue, it burns the palate. Having burned the palate, it burns the throat. Having burned the throat, it burns the heart. Having burned the heart, it burns the large intestine. Having 419

505c

506a

burned the large intestine, it burns the small intestine. Having burned the small intestine, it burns the stomach. Having burned the stomach, it comes out from the lower part of the body. The [beings] are tormented in this way for countless hundreds and thousands of years, enduring extreme pain; yet they are unable to die until [the results of] their evil and unwholesome actions have been completely exhausted. If those beings in hell have [still] not completely exhausted [the results of] their evil and unwholesome actions, have not exhausted all of it, have not exhausted it without any remainder, then those beings again fall into the caustic river, are again [made to climb] up and down the [trees] in the great hell of the iron sword-tree forest, have to again enter the great hell of the iron-leaved forest, fall again into the great hell of excrement, are again made to walk to and fro in the great hell with a high peak, and again have to enter the great hell with four gates. If [however,] those beings in hell have completely exhausted [the results of] their evil and unwholesome actions, exhausted all of it, exhausted it without any remainder, then some of those beings proceed to the [realm of] beasts, some fall into the [realm of] hungry ghosts, and some are reborn in a heavenly realm.

If a being was formerly a human who was unfilial to his parents, who had no respect for renunciants and brahmins, behaved dishonestly, did no meritorious acts, and was not afraid of the results that evil deeds bring in the next life—then such a being experiences such undesirable, inconceivably unpleasant and painful results, as in those hells. If [however,] a being was formerly a human who was filial to his parents, who had respect for renunciants and brahmins, behaved honestly, did meritorious acts, and was afraid of the results that evil deeds bring in the next life—then such a being experiences such desirable, conceivably pleasant and happy results, as in a heavenly palace in the sky.

In the past, King Yama made the following aspiration [while] in his pleasure park: when this life ends, may I be reborn in the human realm! If there are very wealthy and prosperous clans, with immeasurable wealth, and possessing in abundance all kinds of livestock, 420

Division 6

property, feudatories, and manors—that is, a great clan of khattiya householders, a great clan of brahmin householders, or a great clan of merchant householders, or any other such very wealthy and prosperous clan, with immeasurable wealth, and possessing in abundance all kinds of livestock, property, feudatories, and manors—may I be reborn in such a family!

Having been born there, may I develop my faculty of understanding, and may I gain pure confidence in the true Dharma and discipline taught by a Tathāgata! Having gained pure confidence, may I shave off hair and beard, don the robes of a monk, leave the household life out of faith, and go forth to practice the path! [Just] as a clansman, who shaves off his hair and beard, dons the robes of a monk, leaves home out of faith, and goes forth to practice the path [in order] to establish the unsurpassable holy life, [so too, may I] in that very life, personally attain understanding and awakening, and dwell having personally realized it, knowing 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.

In the past, King Yama had made this aspiration [while] in his pleasure park; and he recited these verses: Reprimanded by the divine messengers, A man who has been negligent,

Will feel distress and grief for a long time. He is reckoned as hindered by harmful desires. Reprimanded by the divine messengers, A truly superior person,

Will not be negligent again,

[But will practice] the well-taught, wonderful, noble Dharma. Seeing clinging causes him to be fearful, And to aspire to the extinction of birth and old age. [Once he is] free of clinging, [having] extinguished it without remainder,

That is the end of birth and old age. That [person] attains the happiness of peace, 421

65. The Discourse with the Raven Parable

506b

Attains cessation in this lifetime,

Transcending all that is fearful,

And crossing over this worldly stream.

This is what the Buddha said. Having heard the Buddha's words, the monks were delighted and remembered them well. 65. The Discourse with the

Raven Parable

Thus have I heard: At one time the Buddha was staying at Rājagaha, in the Bamboo Grove, the Squirrels' Sanctuary. At that time, the World-honored One addressed the monks: In the past, when a wheel-turning monarch wanted to test his jeweltreasure, he assembled his fourfold army, that is, elephant troops, cavalry, chariot troops, and infantry. The fourfold army having been assembled, in the dark of night, at midnight, a tall banner was raised, the jewel was placed on top of it, and it was taken out to the pleasure park. The brilliance of the jewel illuminated the fourfold army, and its light extended over an area measuring half a league in [any] direction. At that time, there was a brahmin who had this thought: "I would like to go and see the wheel-turning monarch, together with his fourfold army, and look at the beryl jewel.

" Then that brahmin thought again,

"For the time being, never mind about visiting the wheel-turning monarch with his fourfold army, and looking at the beryl jewel. I would rather go into the forest.

" So, the brahmin approached the forest. Having arrived there, he entered and went to the foot of a tree. Not long after he had sat down, an otter came by. Seeing it, the brahmin asked,

"Welcome, otter, where are you coming from and where do you want to go?"

[The otter] answered,

422

Division 6

Then, having had this exchange with the brahmin, the otter left. The brahmin [remained] sitting there as before. Again, there came a jiu-mu bird.

164 Seeing it, the brahmin asked,

"Welcome, jiu-mubird,

where are you coming from and where do you want to go?" [The bird] answered,

"Brahmin, in earlier times this pond was fed to the brim by a clear spring, had many lotus roots and flowers, and was full of fish and turtles. I formerly [lived] in dependence on it, but now it has dried up. Brahmin, you should know that I want to leave it, to nest in a place where dead cattle are collected and to live in dependence on it, . . . or dead donkeys, . . . or to nest in a place where dead human beings are collected and to live in dependence on it. I want to leave now, I am afraid of people.

Having had this exchange with the brahmin, the jiu-mubird left. The brahmin [remained] sitting there as before. Again, there came a vulture. Seeing it, the brahmin asked, "Welcome, vulture, where are you coming from and where do you want to go?"

506c

[The vulture] answered,

"Brahmin, I am going from one large grave[yard] to another large grave[yard], places for [those who have been] harmed and killed. I now want to feed on the flesh of dead elephants, dead horses, dead cattle, and dead human beings. I want to leave now, I am afraid of people.

Then, having had this exchange with the brahmin, the vulture left. The brahmin [remained] sitting there as before. Again, there came a bird that feeds on vomit. Seeing it, the brahmin asked,

"Welcome, bird that feeds on vomit, where are you coming from and where do you want to go?"

[The bird that feeds on vomit] answered, "Brahmin, did you see

the vulture just now? I eat its vomit. I want to leave now, I am afraid of people.

Having had this exchange with the brahmin, the bird that feeds on vomit left. The brahmin [remained] sitting there as before. Again, there came a jackal. Having seen it, the brahmin asked, "Welcome, jackal, where are you coming from and where do you want to go?"

423

507a

[The jackal] answered,

"Brahmin, I am going from one deep ravine

to another deep ravine, from one dense jungle to another dense jungle, and from one secluded place to another secluded place. I now want to feed on the flesh of dead elephants, dead horses, dead cattle, and dead human beings. I want to leave now, I am afraid of people. "

Then, having had this exchange with the brahmin, the jackal left. The brahmin [remained] sitting there as before. Again, there came a raven. Seeing it, the brahmin asked, "Welcome,

raven, where are you coming from and where do you want to go?" [The raven] answered,

"Brahmin, you crazy person, why do you

ask me,

'Where are you coming from and where do you want to go?'?" Then, having reprimanded the brahmin to his face, the raven left. The brahmin [remained] sitting there as before. Again, there came an ape. Having seen it, the brahmin asked, "Welcome, ape, where are you coming from and where do you want to go?"

[The ape] answered,

"Brahmin, I am going from one garden to

another garden, from one pleasure park to another pleasure park, from one forest to another forest, to drink at clear springs and eat good fruits. I want to leave now, [though] I am not afraid of people. "

Having had this exchange with the brahmin, the ape left. The Buddha told the monks:

I have delivered these parables and want [you] to understand their meaning. You should know that this teaching has a [deeper] meaning. What is the meaning of the parable I delivered [that concludes with] "Then, having had this exchange with the brahmin, the otter left"?

Suppose there is a monk who lives in dependence on a village or town. At dawn this monk puts on his robes, takes his bowl, and enters the village to beg for food, without protecting himself, without guarding his sense faculties, without establishing right mindfulness. He nevertheless teaches the Dharma as taught by the Buddha or by one of [the Buddha's] disciples. Because of this he obtains the benefit of clothing and bedding, food and drink, bed and mattress, and medicine. He is 424

Division 6

supplied with all [he needs] to live. Having obtained these benefits, he becomes attached to them, seduced by them, not seeing the danger in them, unable to relinquish them, using them as he wishes. That monk practices bad conduct, develops unwholesome states, goes to extremes, and gives rise to harm and decay. He is not living the holy life, yet claims [to be living the] holy life. He is not a renunciant, yet claims [to be] a renunciant. It is just as [in the parable]: seeing the otter, the brahmin asked,

"Welcome, otter, where are you coming

from and where do you want to go?" [The otter] answered, "Brahmin,

in earlier times this pond was fed to the brim by a clear spring, had many lotus roots and flowers, and was full of fish and turtles. I formerly [lived] in dependence on it, but now it has dried up. Brahmin, you should know that I want to leave it, to live in a large river. I now want to leave, I am afraid of people.

The monk I spoke of is just like that. [He] is immersed in evil, unwholesome, and defiled states that are the origin of future existence and have vexation and suffering as their fruit, being the cause of birth, old age, disease, and death.

Therefore, monks, do not act like that otter; do not rely on what is against the Dharma for your livelihood. With pure conduct of body, speech, and mind, dwell in secluded places, wear rag robes, always beg for food, begging for food in [proper] sequence [from house to house]. Be of few wishes and contented, abide happily, in detachment, and practice energetically, establishing right mindfulness, right attentiveness, right concentration, and right wisdom. Be always detached and train in this way.

What is the meaning of the parable that I delivered [that concludes with] "Then, having had this exchange with the brahmin, the jiu-mu bird left"?

Suppose there is a monk who lives in dependence on a village or town. At dawn this monk puts on his robes, takes his bowl, and enters the village to beg for food without protecting himself, without guarding his sense faculties, without establishing right mindfulness. He enters another's house and teaches the Dharma as taught by the Buddha or by [one of the Buddha's] disciples. Because of this he obtains the 425

507b

benefit of clothing and bedding, food and drink, bed and mattress, and medicine, all [that he needs] to live. Having obtained these benefits, he becomes attached to them, seduced by them, not seeing the danger in them, unable to relinquish them, using them as he wishes. That monk practices bad conduct, develops unwholesome states, goes to extremes, and gives rise to harm and decay. He is not living the holy life, yet claims [to be living the] holy life. He is not a renunciant, yet claims [to be] a renunciant. It is just as [in the parable]: seeing the jiu-mubird, the brahmin asked,

"Welcome, jiu-mu bird, where are

you coming from and where do you want to go?" [The bird] answered, "Brahmin, in earlier times this pond was fed to the brim by a clear spring, had many lotus roots and flowers, and was full of fish and turtles. I formerly [lived] in dependence on it, but now it has dried up. Brahmin, you should know that I want to leave it, to nest in a place where dead cattle are collected and to live in dependence on it, . . . or dead donkeys, . . . or to nest in a place where dead human beings are collected and to live in dependence on it. I want to leave now, I am afraid of people.

Therefore, monks, do not act like that jiu-mubird; do not rely on what is against the Dharma for your livelihood. With pure conduct of body, speech, and mind, dwell in secluded places, wear rag robes, always beg for food, and beg for food in [proper] sequence. Be of few wishes and contented, abide happily, in detachment, and practice energetically, establishing right mindfulness, right attentiveness, right concentration, and right wisdom. Be always detached and train in this way. What is the meaning of the parable I delivered [that concludes with] "Then, having had this exchange with the brahmin, the vulture left"?

Division 6

his sense faculties, without establishing right mindfulness. He enters another's house and teaches the Dharma as taught by the Buddha or by [one of the Buddha's] disciples. Because of this he obtains the benefit of clothing and bedding, food and drink, bed and mattress, and medicine, all [that he needs] to live. Having obtained these benefits, he becomes attached to them, seduced by them, not seeing the danger in them, unable to relinquish them, using them as he wishes. That monk practices bad conduct, develops unwholesome states, goes to extremes, and gives rise to harm and decay. He is not living the holy life, yet claims [to be practicing] the holy life. He is not a renunciant, yet claims [to be] a renunciant. It is just as [in the parable]: seeing the vulture, the brahmin asked,

"Welcome, vulture, where are you coming

from and where do you want to go?" [The vulture] answered, "Brahmin,

I am going from one large grave[yard] to another large grave[yard], places for [those who have been] harmed and killed. I now want to feed on the flesh of dead elephants, dead horses, dead cattle, and dead human beings. I want to leave now, I am afraid of people. "

The monk I spoke of is just like that. Therefore, monks, do not act like that vulture; do not rely on what is against the Dharma for your livelihood. With pure conduct of body, speech, and mind, dwell in secluded places, wear rag robes, always beg for food, and beg for food in [proper] sequence. Be of few wishes and contented, abide happily, in detachment, and practice energetically, establishing right mindfulness, right attentiveness, right concentration, and right wisdom. Be always detached and train in this way.

What is the meaning of the parable I delivered [that concludes with:] "Then, having had this exchange with the brahmin, the bird that feeds on vomit left"?

Suppose there is a monk who lives in dependence on a village or town. At dawn this monk puts on his robes, takes his bowl, and enters the village to beg for food without protecting himself, without guarding his sense faculties, without establishing right mindfulness. He enters a nunnery and teaches the Dharma as taught by the Buddha or by one of [the Buddha's] disciples. Those nuns then enter some houses to explain [what is] good and [what is] evil, accept the offerings of the 427

507c

faithful, and bring them to the monk. Because of this he obtains the benefit of clothing and bedding, food and drink, bed and mattress, and medicine, all [that he needs] to live. Having obtained these benefits, he becomes attached to them, seduced by them, not seeing the danger in them, unable to relinquish them, using them as he wishes. That monk practices bad conduct, develops unwholesome states, goes to extremes, and gives rise to harm and decay. He is not living the holy life, yet claims [to be practicing] the holy life. He is not a renunciant, yet claims [to be] a renunciant. It is just as [in the parable]: seeing the bird that feeds on vomit, the brahmin asked, "Welcome, bird

that feeds on vomit, where are you coming from and where do you want to go?" [The bird that feeds on vomit] answered, "Brahmin, did

you see the vulture just now? I eat its vomit. I want to leave now, I am afraid of people.

The monk I spoke of is just like that. Therefore, monks, do not act like that bird that feeds on vomit; do not rely on what is against the Dharma for your livelihood. With pure conduct of body, speech, and mind, dwell in secluded places, wear rag robes, always beg for food, and beg for food in [proper] sequence. Be of few wishes and contented, abide happily, in detachment, and practice energetically, establishing right mindfulness, right attentiveness, right concentration, and right wisdom. Be always detached and train in this way. What is the meaning of the parable I delivered [that concludes with], "Then, having had this exchange with the brahmin, the jackal left"? Suppose there is a monk who dwells in dependence on a poor village. If he knows that within a certain village or walled town there are many companions in the holy life who are wise and energetic, then he keeps away from it. But if he knows that within that village or walled town there are no companions in the holy life who are wise and energetic, then he comes and stays in it for nine months or for ten months. On seeing him, monks ask,

"Venerable friend, where are you dwelling?"

Then he answers,

"Venerable friends, I am dwelling in dependence on such-and-such a poor village or town.

Hearing this, the monks think,

"This venerable one practices what

is difficult to practice. Why is that? This venerable one is able to dwell 428

Division 6

in dependence on such-and-such a poor village or town. " The monks

then all respect him, revere him, and provide him with food. Because of this he obtains the benefit of clothing and bedding, food and drink, bed and mattress, and medicine, all [that he needs] to live. Having obtained these benefits, he becomes attached to them, seduced by them, not seeing the danger in them, unable to relinquish them, using them as he wishes.

That monk practices bad conduct, develops unwholesome states, goes to extremes, and gives rise to harm and decay. He is not living the holy life, yet claims [to be practicing] the holy life. He is not a renunciant, yet claims [to be] a renunciant. It is just as [in the parable]: seeing the jackal, the brahmin asked,

"Welcome, jackal, where are you

coming from and where do you want to go?" [The jackal] answered, "Brahmin, I am going from one deep ravine to another deep ravine, from one dense jungle to another dense jungle, and from one secluded place to another secluded place. I now want to feed on the flesh of dead elephants, dead horses, dead cattle, and dead human beings. I want to leave now, I am afraid of people.

The monk I spoke of is just like that. Therefore, monks, do not act like that jackal; do not rely on what is against the Dharma for your livelihood. With pure conduct of body, speech, and mind, dwell in secluded places, wear rag robes, always beg for food, and beg for food in [proper] sequence. Be of few wishes and contented, abide happily, in detachment, and practice energetically, establishing right mindfulness, right attentiveness, right concentration, and right wisdom. Be always detached and train in this way.

What is the meaning of the parable I delivered [that concludes with],

"Then, having reprimanded the brahmin to his face, the raven left"?

Suppose there is a monk who spends the rains retreat in dependence on a poor and secluded place. If he knows that within a certain village or walled town there are many companions in the holy life who are wise and energetic, he keeps away from it. But if he knows that within that village or walled town there are no companions in the holy life who are wise and energetic, he comes and stays in it for two months 429

508a

508b

or for three months. On seeing him, monks ask,

"Venerable friend,

where are you passing the rains retreat?" Then he answers, "Venerable

friends, I am passing the rains retreat in dependence on such-and-such a poor and secluded place. I am not like those fools who are equipped with a bed and provided with the five necessities, and live surrounded by them; who, whether before noon or after noon, whether after noon or before noon, have their mouths [ready to] savor tastes and have tastes [ready] to be savored by their mouths; who beg and demand again and again.

Hearing this, those monks think,

"This venerable one practices

what is difficult to practice. Why is that? This venerable one is able to spend the rains retreat in dependence on such-and-such a poor and secluded place.

" The monks then all respect, revere, and provide food [for him]. Because of this he obtains the benefit of clothing and bedding, food and drink, bed and mattress, and medicine, all [that he needs] to live. Having obtained these benefits, he becomes attached to them, seduced by them, not seeing the danger in them, unable to relinquish them, using them as he wishes.

"Welcome, raven, where are you

coming from and where do you want to go?" [The raven] answered, "Brahmin, you are crazy. Why do you ask me,

'Where are you coming

from and where do you want to go?'"

The monk I spoke of is just like that. Therefore, monks, do not act like that raven; do not rely on what is against the Dharma for your livelihood. With pure conduct of body, speech, and mind, dwell in secluded places, wear rag robes, always beg for food, and beg for food in [proper] sequence. Be of few wishes and contented, abide happily, in detachment, and practice energetically, establishing right mindfulness, right attentiveness, right concentration, and right wisdom. Be always detached and train in this way.

430

Division 6

What is the meaning of the parable I delivered [that concludes with],

"Then, having had this exchange with the brahmin, the ape left"? Suppose there is a monk who lives in dependence on a village or town. At dawn this monk puts on his robes, takes his bowl, and enters the village to beg for food, with his body protected, with his sense faculties guarded, and with right mindfulness established. Having returned from begging for food in the village or town, and having finished his meal, put away his robe and bowl, and washed his hands and feet, in the afternoon he puts his sitting mat on his shoulder and goes to a secluded place, to the root of a tree, or to an empty hut. He arranges his sitting mat and sits down cross-legged, keeping his body straight, with right intention, with mindfulness not scattered. [He] eliminates covetousness and has no avarice in his mind. On seeing another's wealth and means of livelihood, he does not give rise to covetousness [such as]: "I wish I could get [that].

[Thus] he purifies his mind of covetousness. Likewise, [he purifies his mind of] hatred . . . sloth and torpor . . . restlessness and worry . . . [he] eliminates doubt and transcends perplexity in regard to wholesome states. [Thus] he purifies his mind of doubt. Having cut off these five hindrances, the imperfections of the mind that weaken wisdom, having abandoned desires, and evil and unwholesome states . . . (and so on up to) . . . he dwells having attained the fourth absorption. When he has attained concentration in this way, his mind being purified, without blemish, free of vexation, malleable, well established, having attained imperturbability, he directs his mind to the realization of the higher knowledge of the destruction of the taints. He then knows as it really is: "This is suffering. " He knows as it

really is: "This is the arising of suffering. This is the cessation of suffering. This is the path [leading to] the cessation of suffering. " He

knows as it really is: "These are the taints. This is the arising of the taints. This is the cessation of the taints. This is the path [leading to] the cessation of the taints.

" He knows it like this.

Seeing it like this, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. 431

66. The Discourse on Origins

508c

Being liberated, he knows that he is liberated, and 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. " It is as [in

the parable]: seeing the ape, the brahmin asked, "Welcome, ape, where

are you coming from and where do you want to go?" [The ape] answered,

"Brahmin, I am going from one garden to another garden, from one pleasure park to another pleasure park, from one forest to another forest, to drink at clear springs and eat good fruits. I now want to leave, [though] I am not afraid of people.

The monk I spoke of is just like that. Therefore, monks, do not act like that otter, do not act like that jiu-mu[bird], do not act like that vulture, do not act like that bird that feeds on vomit, do not act like that jackal, do not act like that raven. [You] should act like that ape. Why is that? In this world a True Person, without attachment, is like that ape.

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

66. The Discourse on Origins

Thus have I heard: At one time the Buddha was staying at Benares, in the Deer Park, the Place of Seers.

At that time, the monks were seated together in the assembly hall after the midday meal on account of some small matter and had the following discussion:

Venerable friends, what do you say? Which is better for a lay follower—that a monk, who keeps the precepts of the sublime Dharma and is endowed with imposing deportment should enter his house to receive food, or that he [should gain] material benefits a hundred, a thousand, or ten thousand times each day?

A certain monk said:

Venerable friends, what is the use of material benefits a hundred, a thousand, or ten thousand times? Only this is important, namely that a monk who keeps the precepts of the sublime Dharma and is endowed 432

Division 6

with imposing deportment should enter his house to receive food, not that [he should gain] material benefits a hundred, a thousand, or ten thousand times each day.

At that time Venerable Anuruddha was seated among the assembly. Then the Venerable Anuruddha addressed the monks:

Venerable friends, what is the use of material benefits a hundred, a thousand, or ten thousand times, or [even] more than that? Only this is important, namely that a monk who keeps the precepts of the sublime Dharma and is endowed with imposing deportment should enter his house to receive food, not [that he should gain] material benefits a hundred, a thousand, or ten thousand times a day. Why is that? I recall how, in the distant past, I was a poor man in this country of Benares. I relied on gleaning to earn my living. At that time, the country of Benares was afflicted by drought, early frost, and locusts, so [the crops] did not ripen. The people suffered from famine and almsfood was difficult to obtain. At that time, there was a paccekabuddhanamed Upariṭṭha, 165 who

was living in dependence on Benares. Then, when the night was over, at dawn, the paccekabuddhaUpariṭṭha put on his robes, took his bowl, and went into Benares to beg for food. At that time, in the morning, I was going out of Benares to glean. Venerable friends, as I was going out, I saw the paccekabuddhaUpariṭṭha coming in. Then the pacceka buddhaUpariṭṭha, having come in carrying an empty bowl, went out [again] with the bowl empty as before.

Venerable friends, at that time I was returning to Benares from gleaning, and saw the paccekabuddhaUpariṭṭha going out again. Seeing me, he thought:

As I was coming in at dawn, I saw this person going out; now as I am going out, I see this person again, coming in. This person may not yet have had his meal. Let me now follow this person. Then the paccekabuddhafollowed me like a shadow following a form. Venerable friends, when I had got back home with my gleanings, I put down what I had gathered, and turning around, I saw that the 433

509a

paccekabuddhaUpariṭṭha had been following me like a shadow following a form. Seeing him, I thought: As I was going out at dawn, I saw this seer entering the city to beg for food. Now this seer may not yet have obtained any food. Let me forgo my own meal and give it to this seer! Thinking this, I gave my meal to the paccekabuddhasaying, "Seer,

you should know that this food is my portion. May you accept it out of compassion!"

Then the paccekabuddhareplied to me saying:

Householder, you should know that this year [the country] is afflicted by drought, early frost, and locusts, [so] the five crops do not ripen. The people are suffering from famine and almsfood is difficult to obtain. Put half of [the food] into my bowl, and eat the other half yourself, so that [we] can both survive. That would be better.

I said further:

Seer, you should know that in my home I have a pot and a stove, firewood, grains, and rice; moreover, I have no restrictions as to when I may eat and drink. Seer, out of compassion for me, accept the whole meal!

So the paccekabuddhaaccepted the whole meal out of compassion. Venerable friends, because of the merit of giving him a bowlful of food, I was reborn in a heavenly realm seven times, becoming king of the gods; and I was reborn as a human being seven times, becoming the king of human beings. Venerable friends, because of the merit of giving him a bowlful of food, I was reborn in Sakya clans that were very wealthy and prosperous, possessing in abundance all kinds of livestock, feudatories, and manors, limitless wealth and endowed with valuable treasures.

Venerable friends, because of the merit of giving him a bowlful of food, I gave up kingship worth hundreds, thousands, millions of gold coins, not to mention various other possessions, and went forth 434

Division 6

to practice the path. Venerable friends, because of the merit of giving him a bowlful of food, I was regarded and treated with admiration by kings, ministers, brahmins, householders, and all the citizens, and was regarded with respect by the four assemblies of monks, nuns, male lay followers, and female lay followers.

Venerable friends, because of the merit of giving him a bowlful of food, I was constantly invited by people to accept food and drink, clothing and bedding, woolen blankets, carpets, beds and mattresses, shawls, medicine, and all [that is required for] living, and I never failed to receive invitations.

Had I known at that time that that renunciant was a True Person, free of attachment, then the merit I gained would have been multiplied again. I would have received a great reward, the most excellent of benefits, its bright splendor boundless and vast. Then the Venerable Anuruddha, a True Person, free of attachment, who had attained right liberation, uttered this verse:166 I recall how in the past I was poor,

Relying entirely on gleaning to earn a living. Already short of food, I offered it to the renunciant Upariṭṭha, of utmost virtue.

Because of this, I was reborn in the Sakya clan, Given the name Anuruddha.

Knowing well how to sing and dance,

I made merry and constantly delighted [in it]. [Then] I got to see the World-honored One, Fully awakened, [preaching the Dharma that is] like ambrosia. When I saw him, confidence and joy arose in me, And I gave up the household life to train in the path. I attained the recollection of past lives, Knowing my former births.

[I saw that] I was [previously] born among the thirty-three gods, Dwelling there for seven [life]times.

435

509b

509c

I was [born] seven times here, in addition to the seven times there. [Thus,] I had experienced fourteen [life]times In the human realm and in the heavens, Without ever descending into a bad realm. I now [also] know the death and rebirth Of beings, their destinations as they depart and are reborn. I know [the states of] mind of others, right or wrong, And the five kinds of enjoyment of the noble ones. [Having] attained the fivefold absorption, [By] constantly quieting and silencing the mind, Having attained quiescence, rightly abiding, I have gained the purified divine eye. What is considered training in the path, Secluded, having given up the household life, I now have obtained its benefit, And entered the sphere of the Buddha. I take no delight in death,

Nor do I wish for rebirth.

When the time comes, when it is appropriate, With right mindfulness and attentiveness established, In the Bamboo Grove at Vesālī,

My life will end.

Beneath the bamboos of the grove, [I shall attain] nirvana without remainder. At that time, the World-honored One was sitting in meditation, and with the divine ear, which is purified and surpasses human [hearing], he heard the monks, sitting together in the assembly hall after the midday meal, discussing this topic.

Having heard it, in the late afternoon the World-honored One rose from sitting in meditation, went to the assembly hall and sat on a seat arranged before the assembly of monks. He asked the monks, "On account of what

matter are you assembled in the assembly hall today?" 436

Division 6

Then the monks answered:

World-honored One, we are assembled in the assembly hall today because Venerable Anuruddha was teaching the Dharma in relation to events of the past.

Then the World-honored One told the monks,

"Would you like to hear

the Tathāgata teach the Dharma in relation to an event of the future?" The monks answered:

World-honored One, now is the right occasion. Well-gone One, now is the right occasion. If the World-honored One would teach the monks the Dharma in relation to an event of the future, the monks, hearing it, will receive and remember it well.

The World-honored One said,

"Listen carefully, monks. Listen carefully

and pay proper attention, and I will explain it to you in full. "

Then the monks listened in order to receive instruction. The World-honored One said: Monks, in the distant future the human life span will be eighty thousand years.

167When the human life span is eighty thousand years, [this continent of] Jambudīpa will be very wealthy and pleasant, with many inhabitants; villages and cities will be as close [together] as a single cock's flight. Monks, when the human life span is eighty thousand years, women will get married at the age of five hundred. Monks, when the human life span is eighty thousand years, there will be only such problems as [being afflicted by] cold or heat, [having to] defecate and urinate, [having sexual] desires, [having to] eat and drink, and old age. There will be no other afflictions. Monks, when the human life span is eighty thousand years, there will be a king called Saṅkha, a wheelturning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as he likes. Being a righteous Dharma king, he will attain 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, of handsome appearance, brave, fearless, and able to overcome others. He will 437

510a

certainly rule over the whole earth, as far as the ocean, without relying on blade and cudgel, just by teaching the Dharma, bringing peace and happiness. He will have a great golden banner, gloriously decorated with various precious things, a thousand feet in height when raised, and sixteen feet in circumference. He will have it set up; and after it has been set up, beneath it he will make offerings of food and drink, clothes and bedding, vehicles, flower garlands, scattered flowers, perfume, dwellings, mattresses, woolen blankets, shawls, servants, and lamps, offering these to renunciants and brahmins, [as well as to] those in poverty, those without kin, and beggars from far away. Having made these offerings, he will then shave off his hair and beard, don the yellow robe, leave the household life out of faith, and go forth to practice the path. [He will do like those] clansmen, who shave off their hair and beards, don the yellow robe, leave the household life out of faith, and go forth to practice the path until the unsurpassable holy life has been established. He will, in that lifetime, personally [attain] understanding and awakening, and dwell having personally realized it. He will know 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.

At that time Venerable Ajita was seated among the assembly. Then Venerable Ajita rose from his seat, arranged his robe so as to bare one shoulder, placed his palms together [in respect] toward the Buddha, and said: World-honored One, in the distant future when the human life span is eighty thousand years, may I become a king called Saṅkha, a wheelturning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as I like. Being a righteous Dharma king, I will attain 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. I will have a thousand sons, of handsome appearance, brave, fearless, and able to overcome others. I 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. [I 438

Division 6

will] have a great golden banner, gloriously decorated with various precious things, a thousand feet in height when raised, and sixteen feet in circumference. I will have it set up; and after it has been set up, beneath it I will make offerings of food and drink, clothes and bedding, vehicles, flower garlands, scattered flowers, perfume, dwellings, mattresses, woolen blankets, shawls, servants, and lamps, offering these to renunciants and brahmins, [as well as to] those in poverty, those without kin, and beggars from far away. Having made these offerings, I will then shave off my hair and beard, don the yellow robe, leave the household life out of faith, and go forth to practice the path. [I will do like those] clansmen, who shave off their hair and beards, don the yellow robe, leave the household life out of faith, and go forth to practice the path until the unsurpassable holy life has been established. I will, in this very life, personally attain understanding and awakening, and dwell having personally realized it. I will understand 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 the World-honored One reprimanded Venerable Ajita: You foolish man, accepting to die one more time and [only] then trying to end it! Why is that? Because you have the thought: World-honored One, in the distant future when the human life span is eighty thousand years, I will be a king called Saṅkha, a wheel-turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as I like. Being a righteous Dharma king, I will attain 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. I will have a thousand sons, handsome, brave, fearless, and able to overcome others. I 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. [I will] have a great golden banner, gloriously decorated with various precious things, a thousand feet 439

510b

in height when raised, and sixteen feet in circumference. I will have it set up; and after it has been set up, beneath it I will make offerings of food and drink, clothes and bedding, vehicles, flower garlands, scattered flowers, perfume, dwellings, mattresses, woolen blankets, shawls, servants, and lamps, offering these to renunciants and brahmins, [as well as to] those in poverty, those without kin, and beggars from far away. Having made these offerings, I will then shave off my hair and beard, don the yellow robe, leave the household life out of faith, and go forth to practice the path. [I will do like those] clansmen, who shave off their hair and beards, don the yellow robe, leave the household life out of faith, and go forth to practice the path until the unsurpassable holy life has been established. I will, in this lifetime, personally attain understanding and awakening, and dwell having personally realized it. I will understand 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.

The World-honored One said:

Ajita, in the distant future when the human life span is eighty thousand years, you will be a king called Saṅkha, a wheel-turning monarch, intelligent and wise, equipped with a fourfold army to reign over the entire world, freely, as you like. Being a righteous Dharma king, you will attain 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. You will have a thousand sons, handsome, brave, fearless, and able to overcome others. You 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. [You] will have a great golden banner, gloriously decorated with various precious things, a thousand feet in height when raised, and sixteen feet in circumference. You will have it set up; and after it has been set up, beneath it you will make offerings of food and drink, clothes and bedding, vehicles, flower garlands, scattered flowers, perfume, 440

Division 6

dwellings, mattresses, woolen blankets, shawls, servants, and lamps, offering these to renunciants and brahmins, [as well as to] those in poverty, those without kin, and beggars from far away. Having made these offerings, you will then shave off your hair and beard, don the yellow robe, leave the household life out of faith, and go forth to practice the path. [You will do like those] clansmen who shave off their hair and beards, don the yellow robe, leave home out of faith, and go forth to practice the path until the unsurpassable holy life has been established. You will, in this lifetime, personally attain understanding and awakening, and dwell having personally realized it. You will understand 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.

The Buddha addressed the monks:

In the distant future, when the human life span is eighty thousand years, there will be a buddha called Metteyya Tathāgata, free from attachment and fully awakened, accomplished in knowledge and conduct, a Well-gone One, a knower of the world, unsurpassable leader of persons to be tamed, teacher of gods and human beings, a buddha, a Fortunate One—just as I now have become a Tathāgata, free from attachment and fully awakened, accomplished in knowledge and conduct, a Well-gone One, a knower of the world, unsurpassable leader of persons to be tamed, teacher of gods and human beings, a buddha, a Fortunate One.

In this world with its gods, Māras, Brahmās, renunciants, and brahmins, from human beings to gods, he will [attain] understanding and awakening by himself and dwell having personally realized it—just as, in this world with its gods, Māras, Brahmās, renunciants and brahmins, from human beings to gods, I have [attained] understanding and awakening by myself, and dwell having personally realized it. He will teach the Dharma that is sublime in the beginning, sublime in the middle, and also sublime in the end, with the right meaning and phrasing, revealing a holy life endowed with purity—just as I now teach the Dharma that is sublime in the beginning, sublime in 441

510c

the middle, and also sublime in the end, with the right meaning and phrasing, revealing a holy life endowed with purity. He will spread widely the holy life, revealing it widely to countless great assemblies, from human beings to gods—just as I now spread widely the holy life, revealing it well to countless great assemblies, from human beings to gods. He will have a community of countless hundreds and thousands of monks—just as I now have a community of countless hundreds and thousands of monks.

At that time Venerable Metteyya was seated among the assembly. Then Venerable Metteyya rose from his seat, arranged his robe so as to bare one shoulder, placed his palms together [in respect] toward the Buddha, and said: World-honored One, in the distant future, when the human life span is eighty thousand years, may I become a buddha called Metteyya Tathāgata, free from attachment and fully awakened, accomplished in knowledge and conduct, a Well-gone One, a knower of the world, unsurpassable leader of persons to be tamed, teacher of gods and human beings, a buddha, a Fortunate One—just as the World-honored One now is a Tathāgata, free from attachment and fully awakened, accomplished in knowledge and conduct, a Well-gone One, a knower of the world, unsurpassable leader of persons to be tamed, a teacher of gods and human beings, a buddha, a Fortunate One. In this world with its gods, Māras, Brahmās, renunciants, and brahmins, from human beings to gods, I will [attain] understanding and awakening by myself and dwell having personally realized it—just as, in this world with its gods, Māras, Brahmās, renunciants, and brahmins, from human beings to gods, the World-honored One has [attained] understanding and awakening by himself, and dwells having personally realized it. I will teach the Dharma that is sublime in the beginning, sublime in the middle, and also sublime in the end, with the right meaning and phrasing, revealing a holy life endowed with purity—just as the Worldhonored One now teaches the Dharma that is sublime in the beginning, sublime in the middle, and also sublime in the end, with the right meaning and phrasing, revealing a holy life endowed with purity. 442

Division 6

I will spread widely the holy life, revealing it widely to countless great assemblies, from human beings to gods—just as the World-honored One now spreads widely the holy life, revealing it well to countless great assemblies, from human beings to gods. I will have a community of countless hundreds and thousands of monks—just as the Worldhonored One now has a community of countless hundreds and thousands of monks. Then the World-honored One praised Metteyya, saying: Very good, very good, Metteyya! You have expressed a wonderful wish, namely to lead great assemblies. Why is that? You had this thought:

World-honored One, in the distant future, when the human life span is eighty thousand years, may I become a buddha called Metteyya Tathāgata, free from attachment and fully awakened, accomplished in knowledge and conduct, a Well-gone One, a knower of the world, unsurpassable leader of persons to be tamed, teacher of gods and human beings, a buddha, a Fortunate One— just as the World-honored One now is a Tathāgata, free from attachment and fully awakened, accomplished in knowledge and conduct, a Well-gone One, a knower of the world, unsurpassable leader of persons to be tamed, teacher of gods and human beings, a buddha, a Fortunate One.

In this world with its gods, Māras, Brahmās, renunciants, and brahmins, from human beings to gods, I will [attain] understanding and awakening by myself and dwell having personally realized it—just as, in this world with its gods, Māras, Brahmās, renunciants and brahmins, from human beings to gods, the World-honored One has [attained] understanding and awakening by himself, and dwells having personally realized it.

I will teach the Dharma that is sublime in the beginning, sublime in the middle, and also sublime in the end, with the right meaning and phrasing, revealing a holy life endowed with purity— just as the World-honored One now teaches the Dharma that is 443

511a

sublime in the beginning, sublime in the middle, and also sublime in the end, with the right meaning and phrasing, revealing a holy life endowed with purity.

I will spread widely the holy life, revealing it widely to innumerable great assemblies, from human beings to gods—just as the World-honored One now spreads widely the holy life, revealing it well to innumerable great assemblies, from human beings to gods. I will have a community of countless hundreds and thousands of monks—just as the World-honored One now has a community of countless hundreds and thousands of monks.

The Buddha also told Metteyya:

Metteyya, in the distant future, when the human life span is eighty thousand years, you will be a buddha called Metteyya Tathāgata, free from attachment and fully awakened, accomplished in knowledge and conduct, a Well-gone One, a knower of the world, unsurpassable leader of persons to be tamed, teacher of gods and human beings, a buddha, a Fortunate One—just as I now am a Tathāgata, free from attachment and fully awakened, accomplished in knowledge and conduct, a Well-gone One, a knower of the world, unsurpassable leader of persons to be tamed, teacher of gods and human beings, a buddha, a Fortunate One. In this world with its gods, Māras, Brahmās, renunciants, and brahmins, from human beings to gods, you will [attain] understanding and awakening by yourself and dwell having personally realized it—just as, in this world with its gods, Māras, Brahmās, renunciants and brahmins, from human beings to gods, I have [attained] understanding and awakening by myself, and dwell having personally realized it. You will teach the Dharma that is sublime in the beginning, sublime in the middle, and also sublime in the end, with the right meaning and phrasing, revealing a holy life endowed with purity—just as I now teach the Dharma that is sublime in the beginning, sublime in the middle, and also sublime in the end, with the right meaning and phrasing, revealing a holy life endowed with purity.

You will spread widely the holy life, revealing it widely to countless great assemblies, from human beings to gods—just as I now spread 444

Division 6

widely the holy life, revealing it well to countless great assemblies, from human beings to gods. You will have a community of countless hundreds and thousands of monks—just as I now have a community of countless hundreds and thousands of monks. At that time, Venerable Ānanda was holding a fly whisk and attending on the Buddha. Then the World-honored One turned to him and said, "Ānanda,

bring me the robes woven with golden thread. I now wish to present them to the monk Metteyya.

Then Venerable Ānanda, following the instruction of the World-honored One, brought the robes woven with golden thread and gave them to the Worldhonored One. Then, having received from Venerable Ānanda the robes woven with golden thread, the World-honored One said: Metteyya, take these robes woven with golden thread from the Tathāgata and offer them to the Buddha, the Dharma, and the community of monks. Why? Metteyya, all Tathāgatas, free from attachment and fully awakened, are the protectors of the world, seeking its prosperity, benefit, peace, and happiness.

Then Venerable Metteyya, having taken the robes woven with golden thread from the Tathāgata, offered them to the Buddha, the Dharma, and the community of monks.

At that time, Māra the Bad had this thought: The renunciant Gotama, who is staying at Benares, in the Deer Park, the Place of Seers, is teaching his disciples the Dharma for the sake of the future. Let me go and hinder and confuse them. Then Māra the Bad approached the Buddha. Having arrived there, he recited a verse to the Buddha:

One will certainly attain

The most wonderful appearance

Wearing flower garlands and jade necklaces on one's body And brilliant pearls on ones arms,

If one stays in the town of Ketumatī,

In the realm of King Saṅkha.

445

511b

Nguồn: BDK America — English Tripiṭaka (bdkamerica.org).