T1 The Canonical Book of the Buddha’s Lengthy Discourses, Vol. I

Sutra 3

A Great Treasury Councilor

(Dīgha Nikāya 19: Mahāgovinda Suttanta)

Thus have I heard. At one time, the Buddha was sojourning on the [mountaintop called] Vulture Peak in the city of Rājagṛha, together with one thousand two hundred and fifty disciples. At that time, the god Pañcaśika, son of Gandharva, brightly illuminated Vulture Peak with a great ray of light and visited the Buddha when the place was all quiet and no one was around. Having venerated the Buddha [by bowing] his forehead to [the Buddha's] feet, he withdrew and stood to one side, then said to the Buddha: The god Brahmā, lord of Brahmā Heaven, recently visited Trāyastriṃśa Heaven to consult with the god Indra, lord of that heaven. I happened to hear directly from the god Brahmā. Shall I now tell your holiness about this matter?

The Buddha replied,

"If you wish to tell me about it, then do so.

" Pañca śika thus related the following story:

At one time, the gods of Trāyastriṃśa Heaven assembled at the Su dharma-sabhā hall to discuss a certain matter. At that time, the four guardians of the heavens stationed themselves in their respective positions. Dhṛtarāṣṭra sat to the east while facing west; Indra was in front of him. Virūḍhaka sat to the south while facing north; Indra was in front of him. Virūpākṣa sat to the west while facing east; Indra was in front of him. Vaiśravaṇa sat to the north while facing south; Indra was in front of him. Waiting until all these four guardians took their seats, I then sat down.

There were also other great luminaries who had previously accomplished the practice of pure and genuine austerity under the Buddha's guidance. Upon death they were reborn in Trāyastriṃśa Heaven and [now] help the residents of that heaven increase the five kinds of benefits: (1) heavenly longevity, (2) good appearance, (3) prominence, 173

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(4) happiness, and (5) authority and virtue. [Accordingly,] the residents of that heaven all rejoice, dancing and leaping, and praise them, "They

promote our well-being, thereby causing the advantage of the asuras, the adversarial demigods, to diminish. "

At that time, knowing the joy of the residents in his heaven, the god Indra composed the following verse on their behalf: The residents of Trāyastriṃśa Heaven and Their lord Indra rejoice together In the harmonious life of pleasure and happiness, And respectfully venerate the Tathāgata and The truth of his Dharma.

[For] the heavenly citizens have been benefited With visible fortunes, such as Longevity, good complexion, fame, Happiness, and authority. The contributors of these benefits Were previously trained under the Buddha's guidance In the practice of austerity, pure and genuine, And because of that merit They have been born in this heaven. Some of these citizens,

Whose auras and complexions Are exceedingly noble and august, Were [previously] the disciples of the Buddha. Having acquired insight and Having been born into this heaven, They too became prominent. The residents of Trāyastriṃśa and The lord of this heaven, Indra, Thinking of the state of happiness promoted by them, Venerate respectfully the Tathāgata and The truth of his Dharma.

Upon hearing this verse uttered by their lord, the gods of Trāyastriṃśa Heaven could not help rejoicing all the more about such good fortune 174

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beyond their control, which thus promoted their well-being while causing the advantage of the asuras, the adversarial demigods, to diminish. Having observed their joy and delight, the lord Indra said to them, "Dear wise citizens, don't you wish to learn the eight supreme qualities that pertain to the Tathāgata?" The Trāyastriṃśa gods replied, "Yes,

we would be most delighted to hear about them, sir. " The god Indra

said,

"Listen attentively, you should contemplate and remember the following.

"

O wise citizens, the Tathāgata is endowed with ten titles, such as One who Realized Ultimate Truth, One who Realized Perfect Enlightenment, and so forth. Throughout the past, present, and future I have never seen anyone like the Buddha, to whom these ten titles, Arhat and so forth, pertain so perfectly. Not only in teaching the subtle Dharma so well but also in putting his knowledge of this subtle Dharma into his own practice, throughout the past, present, and future I have never seen anyone like the Buddha who combines these two aspects of excellence in unison. Because of this subtle Dharma, the Buddha was himself enlightened with it, became an expert in it, and enjoyed it. Throughout the past, present, and future I have never seen anyone like the Buddha who, because of this Dharma, was himself enlightened, became an expert in it, and enjoyed it.

O wise citizens, because of this Dharma, the Buddha was not only enlightened, but the passage that leads to the goal of nirvana was also opened and shown; he associated himself with this path, gradually proceeded upon it, and finally entered the state of total quiescence, just like the waters of the Ganges and Yamunā Rivers combine and flow together into the same ocean. The Buddha is also like this. Not only in opening and showing the passage toward the goal of nirvana but also in associating himself with it and gradually proceeding on it, and finally entering the state of total quiescence. Throughout the past, present, and future I have never seen anyone like the Buddha who opened and showed the passage that leads to the goal of nirvana.

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O wise citizens, the Tathāgata organized the members of his [religious] family. Whether they were kṣatriyas, brāhmaṇas, householders, or śramaṇas, whoever has acquired insight is a member of his sangha. Throughout the past, present, and future I have never seen anyone like the Buddha who has accomplished such a family. O wise citizens, the Tathāgata organized his host of followers, namely bhikṣus, bhikṣuṇīs, and [male and female lay] householders (upāsakas and upāsikās). Throughout the past, present, and future I have never seen anyone like the Buddha who accomplished an organization of such a host of members.

O wise citizens, the Tathāgata's words and conduct match perfectly. Whatever he says becomes his action; however he acts is in accordance with his words. In accomplishing the constant relation between what is said and what is done like this, throughout the past, present, and future I have never seen anyone like the Buddha, none who is as consistent in his speech and conduct, accomplishing such an invariable relation between what is said and what is done. O wise citizens, the Tathāgata enormously benefited people in their well-being and gave them [real] assurance. In benefiting heavenly citizens through his mercy and sympathy, throughout the past, present, and future I have never seen anyone like the Buddha who benefited us so well and gave us such assurance. O wise citizens, these are the eight supreme qualities that pertain to the Tathāgata. At that time, the gods of Trāyastriṃśa Heaven argued, asserting an opinion:

If we could have eight buddhas arise into this world, they would promote our well-being while causing the advantage of the asuras, the adversarial demigods, to diminish.

Another group of Trāyastriṃśa residents spoke:

Setting aside the number of eight buddhas, seven, or six, and so on, if even only two buddhas should arise into this world simultaneously, this too would greatly enhance the fortunes of the heavenly citizens, 176

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while contrarily causing the advantage of the asuras to diminish. How much more so if all eight buddhas could arise at once! Then the lord Indra said to the Trāyastriṃśa residents: I have heard from the Buddha, directly from him, that even if people wish for two buddhas to arise simultaneously, there is no such place in this world where they could arise at the same time. If only one could successfully cause the Tathāgata to extend his life span, then, since his love and sympathy are great, there would be many more ways in which Tathāgata could benefit people, but there also would be greater appeasement of the heavenly citizens through the promotion of their well-being, thereby diminishing the advantage of the asuras, the adversarial demigods.

At that time, Pañcaśika said to the Buddha:

O World-honored One, the purpose for which the Trāyastriṃśa residents assembled at the Sudharma-sabhā hall was to discuss together, to think together, to evaluate together, to investigate together, and to instruct together. After that, the assembly gave various instructions to the four guardians of the heavens and, having received the instructions, the guardians returned to their respective positions. But soon after they had returned to their respective positions an unusual ray of light illuminated all the regions. The Trāyastriṃśa gods, having seen this light, were all terrified, thinking,

"What kind of ill omen does this unusual

ray of light indicate?" Some of the great deities endowed with supernormal powers were also terrified, wondering, "What kind of ill omen

does this unusual ray of light indicate?"

The god Brahmā then assumed the form of a young boy and, with his head shaped like a pentagon and his hair spread out over the host of gods, he rose in midair. His appearance was exceedingly handsome, surpassing that of the gods. His body was purplish gold, overwhelming the luminosity of all the heavenly beings. The Trāyastriṃśa residents did not then stand up to welcome him, nor did they greet him or commend him to take his seat. The Brahmā youth, however, took his seat 177

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in an available space. He was delighted, as if an anointed kṣatriyahad ascended to the throne, and rejoiced, dancing and leaping. Soon after he sat down, he changed himself into the form of a young boy, with his head in the shape of a pentagon and his hair spreading out over the host of gods, sitting in midair, just as a wrestler sits in his permanent seat, immovable like a mountain. He then composed the following verse:

The residents of Trāyastriṃśa Heaven and Their lord Indra rejoice together In the harmonious life of pleasure and happiness, And respectfully venerate the Tathāgata and The truth of his Dharma.

[For] the heavenly citizens have been benefited With visible fortunes, such as Longevity, good complexion, fame, Happiness, and authority. The contributors of these benefits Were previously trained under the Buddha's guidance In the practice of pure and genuine austerity, And because of that merit They have been born in this heaven. Some of these citizens,

Whose auras and complexions Are exceedingly noble and august, Were [previously] the disciples of the Buddha. Having acquired insight and Having been born into this heaven, They too became prominent. The Trāyastriṃśa residents and The lord of this heaven, Indra, Thinking of this state of happiness promoted by them, Venerate respectfully the Tathāgata and The truth of his Dharma.

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At that time, the citizens of Trāyastriṃśa Heaven said to the Brahmā youth,

"We have just heard our lord Indra's exhortation on the eight supreme qualities that pertain to the Tathāgata and have been rejoicing, dancing and leaping; we feel as if we are beyond self-control. "

The Brahmā youth said to the Trāyastriṃśa gods, "What are the

eight supreme qualities of the Tathāgata? I wish to also hear about them, sirs.

" Thus, the lord Indra at once also gave him his exhortation on the Tathāgata's eight supreme qualities. Having twice listened to Indra's exhortation, the Trāyastriṃśa gods uncontrollably rejoiced all the more at the promotion of their well-being and the diminishment of the asuras' advantage.

At that time, observing the rejoicing Trāyastriṃśa gods, the Brahmā youth also felt more and more joyous, as if he could not stop himself from dancing, and at once said to the Trāyastriṃśa gods, "Do you not

wish to hear about another supreme quality of the Tathāgata?" The gods replied,

"Excellent, we wish to hear about it!" The boy said to them,

"Since you do wish to hear about it, listen attentively and I shall explain it to you.

" He related the following story to the gods:

Once, when the Tathāgata was a bodhisattva, he was sagacious and acquired all kinds of knowledge in his birthplace. O wise citizens, you should know that in an immemorial past there was a king, Diśāṃpati ("Lord of the Region") by name, in that world, and his eldest prince was called Reṇu ("Mercy"). The king had a treasurer, Govinda, as his prime councilor, and the latter had a son called Jyotipāla. Prince Reṇu had a group of six kṣatriyafriends who were also ministers. When King Diśāṃpati withdrew to the rear palace for leisurely amusement and pastimes, it was customary that he entrusted the business of governance to the treasury councilor. Only then did he withdraw to his palace to enjoy [the pleasures of the] five senses, such as listening to music, watching performances of dancing, and so on.

Whenever the treasury councilor Govinda conducted government business he first listened to his own son's advice, and only then made his decisions. Whenever he faced issues that required a decision, 179

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he sought his son's advice. After a while, the treasury councilor suddenly passed away. When King Diśaṃpati was informed of the treasury councilor's death, he felt pity and sorrow, lamenting, "Alas,

what can I do now? I have lost the most important pillar of my state.

"

Prince Reṇu quietly thought to himself,

"The king regrets the

death of the treasury councilor. I should go see him to advise him that he should not succumb to his suffering in mourning his councilor's death, because his son, Jotipāla by name, is sagacious and learned, and has acquired varieties of knowledge exceeding even that of his father. The king should appoint him to conduct the governance of the state. "

Prince Reṇu at once visited his father, the king, and advised him, explaining the foregoing in detail. Having heard this advice, the king summoned Jyotipāla and said to him,

"I shall appoint you to the same

position held by your respected father and entrust you with the seal of the councilor.

" As soon as Jyotipāla received it, the king further instructed him to take over the duties of governance and retreated to the rear palace. By then, the councilor Jyotipāla knew the business of governing well; he knew not only what his father had been doing before him but also whatever his father had left unaccomplished. Jyotipāla's name and reputation spread throughout the continent as far as the limit of the ocean, and everywhere under the sky he was called the "great treasury councilor" by everyone. Sometime later, the great treasury councilor thought to himself, "King Diśāṃpati, whose body and mind have been impaired by age, has little time left before his death. It would not be difficult for the prince to succeed his throne. I should inform the six kṣatriya ministers,

'King Diśāṃpati, whose body and mind have deteriorated from age, has little time left before his death. It would not be difficult for the prince to succeed his throne. Your territorial lands too must be sealed for your respective kingdoms. Do not forget this matter after the new king is enthroned.

'"

The great treasury councilor then visited the six kṣatriyaministers and said to them,

"Your honors, you should know that now King

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Diśāṃpati, whose body and mind are impaired by age, has little time left before his death. It would not be difficult for the prince to succeed to the throne. Go speak to the prince about this matter, saying, 'Honorable prince, we were born together with you and befriended you from childhood. If your excellence is suffering, we too are suffering. If your excellence is happy, we too feel happy. Now the king's body and mind have become impaired, and his age is reaching its limit and he has little time left before passing away. It would not be difficult for your excellence to succeed to the throne. When you ascend the throne, may you also seal the respective territorial lands for our kingdoms. '"

Thereupon, having listened to this advice, the six kṣatriyaministers at once visited the prince and advised him by explaining the foregoing matters. The prince replied,

"When I ascend the throne,

with whom, I wonder, should I consult in order to enumerate the lands and allocate the countries?"

The king died suddenly soon after. The ministers of the state in due order supported Pince Reṇu's ascent to the throne. Having been enthroned, the new king thought to himself,

"I should now appoint

someone as my prime minister, following the fashion of the previous ruler. Who is capable of this position? The great treasury councilor who assisted my father before—he alone should be appointed as my prime minister.

"

King Reṇu summoned [the treasury councilor] and said to him, "I now appoint you as prime minister and give you the official seal. May you, with exertion and care, assume general oversight of the governance of state affairs.

"

Having heard to the king's words, the great treasury councilor accepted the seal. It was customary that whenever the king withdrew to the rear palace for his pastimes he entrusted the task of governance to the prime minister. The great treasury councilor again thought to himself,

"I should visit the six kṣatriyaministers now and ask them if they remember what was said in the past about their feudal lands and countries.

"

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I At once he visited and said to the ministers, "Your honors, do

you still remember what was said in the past? Prince Reṇu has now been enthroned. He withdraws to the rear palace to enjoy his five senses in pastimes. Your honors should visit the king to enquire, 'Your majesty has ascended the throne and enjoys the five senses in pastimes. Does your majesty still remember what was said about our feudatory lands and countries, sir?'" Having heard his advice, the six kṣatriyaministers at once visited the king and said to him,

"Your majesty has ascended the throne

and enjoys the five senses in pastimes, but do you recall what was said in the past regarding our feudal lands and countries? The arrangement of lands and districts should be sealed for each of us respectively, sir.

" The king replied,

"I have not forgotten what I said

in the past. It was for you, and for whom else should I speak about such arrangements of lands and districts to be sealed?" The king again thought to himself,

"This Jambudvīpa continent

extends wider toward the north but is narrower toward the south. Who would be able to divide this continent into seven equal parts?" Again he thought to himself,

"The great treasury councilor alone is

capable of such a task.

" Thus he at once asked the treasury councilor, "Please divide the Jambudvīpa continent into seven parts. " Accordingly, the great treasury councilor took up the task. First, he accomplished the administrative divisions of the territory that his king ruled into cities, villages, towns, counties, and countries, and then, in a similar manner, he accomplished the administrative divisions for the six territories to be sealed for the six new kṣatriyarulers. Delighted, King Reṇu said,

"My wish has been granted.

" The

six kṣatriyas were also pleased, and with satisfaction said, "Our

wishes have also been realized. It is due to the great treasury councilor's talent that this deed has been accomplished. " The six kṣatriya

kings each thought again to themselves,

"My country has just been

founded, and I need someone who can assist me as prime minister. Who is really capable of this task? Our great treasury councilor alone is capable of such a task.

" Each of the six kṣatriyakings summoned the councilor, saying, "My state needs a prime minister. May

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you take on the general oversight of the governance of my state. "

Thereupon, all six kings each granted their official seals to the great treasury councilor. As soon as the latter accepted the official seals, the six kings retreated to their rear palaces to enjoy pastimes of games and amusements. Thus, entrusted with the task of governance, the great treasury councilor assumed general oversight of the governance of all seven countries. There was nothing whatsoever that was left incomplete in his stewardship.

At that time, there were seven wealthy householders within the country. The treasury councilor also managed their household affairs for them, as well as teaching seven hundred brāhmaṇas how to recite their sutras. The seven kings respectfully treated the great treasury councilor as if he were a god, the seven wealthy householders regarded him as if he were a great king, and the seven hundred brāhmaṇas looked up to him as if he were the god Brahmā. Then the seven kings, seven householders, and seven hundred brāhmaṇas respectively thought to themselves,

"The great treasury councilor

always meets with the god Brahmā, exchanges words with him, and sits down and stands up in intimate association with him. "

The great treasury councilor, however, who quietly knew the thoughts of the kings, householders, and brāhmaṇas, thought to himself,

"According to their beliefs, I meet often with the god Brahmā, exchange words with him, and sit down and stand up in intimate association with him. In actuality, however, I have never seen the god Brahmā, nor have I exchanged words with him, hence I ought not to accept this praise by remaining silent. I also remember the words of various learned elders that if one withdraws into a secluded place during the four summer months and practices the four kinds of immeasurable minds, the god Brahmā will descend from his heaven to meet with the practitioner. I should now practice the discipline of the four immeasurable minds and see if the god Brahmā really will come down to meet with me.

"

Having so decided, the great treasury councilor went to see each of the seven kings, requesting of each,

"Your majesty, may you take

over the general oversight of the governance [of your country], for 183

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I I wish to take a leave of absence for the duration of the four summer months in order to practice the discipline of the four immeasurable minds, sir.

" The seven kings each answered,

"You may go whenever

you are ready.

" The great treasury councilor also said to the seven wealthy householders,

"You should look after your household affairs by yourselves for the duration of the four summer months, because I wish to practice the discipline of the four immeasurable minds during that time.

" The householders all answered,

"Yes, sir. You

may go whenever you are ready, sir.

"

He also said to the seven hundred brāhmaṇas, "You should be

busily engaged in the practice of recitation and also teach each other among yourselves. I am planning to leave for the four summer months in order to practice the discipline of the four immeasurable minds.

" The brāhmaṇas replied,

"Yes, sir. Great teacher, you know

you may go whenever you are ready, sir. "

The great treasury councilor then built a secluded abode on the eastern outskirts of the city and resided there while engaging in the practice of the four immeasurable minds during the summer months. Lord Brahmā, however, did not come to meet him. The treasury councilor thought to himself,

"According to my learning from the

words of some elders, if one practices the discipline of the four immeasurable minds during the four summer months, Lord Brahmā is supposed to descend, manifesting himself before the practitioner. Now, however, in my state of quiescence, there is no trace at all of such a vision.

" Then, on the fifteenth of the month, on the night of the full moon, the great treasury councilor came out of his solitary abode and sat in the outdoor alley. Soon after he sat down outdoors there appeared a bright illumination. The great treasury councilor quietly thought to himself,

"Is this strange light the sign of Brahmā descending?" Brahmā then transfigured himself into the form of a boy and appeared with his pentagonal-shaped head and wildly disheveled hair, and hovered in midair in a sitting posture above the treasury councilor. On seeing this, the treasury councilor composed the following verse: 184

Sutra 3: A Great Treasury Councilor What heavenly god is this form, Sitting in midair,

Illuminating all four directions Like a great fire burning intensely? The Brahmā youth responded in verse: Only those gods of Brahmā Heaven Know that I am Brahmā in the form of a boy. The rest call me a god of fire and Enshrine me in the fire god shrine. The great treasury councilor continued in verse: Now I wish to communicate with you, Receive your instruction,

Pay my reverence and respect to you, and Set forth a meal of superior taste for you, sir. May I request, O god:

"May you fathom my mind of enquiry. "

The Brahmā youth replied again in verse: O treasury councilor,

While you are engaged in practicing some discipline, What do you wish to seek for? Since you have set forth this offering, I shall accept it for your sake. Again the god Brahmā said to the great treasury councilor, "If you

have any questions, ask me as freely as you wish. I shall answer them for you.

" Thereupon, the great treasury councilor thought to himself, "Now, should I ask about the matter of the present life or that of the future?" Again he thought to himself, "Sometime later I may ask

about present life matters. I should instead ask about the future life after death.

" He thus questioned the Brahmā youth in verse: Now I shall ask the Brahmā youth, "May you resolve my doubt

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By practicing (studying) what discipline and Abiding in what kind of mental state (dharma), Can I be born in Brahmā Heaven, sir?" At that time, the Brahmā youth replied in verse: You should forsake the thought of selfishness, Abide in seclusion,

Practice the mind of benevolence, Remove desires, and absent yourself from filthiness. Then you may be able

To be born in Brahmā Heaven. At that moment, when the great treasury councilor heard this reply, he thought to himself,

"The Brahmā youth replied in verse that one should remove filthiness, but I do not understand what this means. I must ask him again.

" Then the great treasury councilor questioned the god Brahmā in verse:

Your verse refers to filthiness. May I now ask you to explain to me what this means? Who opens the gate of this world Through which one falls into evil courses of life and Cannot be born in the world of heaven? At that time, the Brahmā youth replied in verse: Those who harbor deceit and jealousy, Who are accustomed to self-conceit and undue self-esteem, Who cherish avarice in the heart, Desire, hate, anger, delusion, and arbitrariness, These people are said to be filthy. Now I let you know that these vices Open the gate that leads to the fall Into the evil courses of life, And not to rebirth in heaven. 186

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At that time, having heard this verse, the treasury councilor thought to himself,

"I have now understood the meaning of 'filthiness, ' but

it is not possible to remove it while living a householder's life. Shouldn't I now renounce ordinary life, go forth from family ties, shave my hair and beard, wear a mendicant's robe, and practice the path of religion?" At that moment, the Brahmā youth knew the councilor's thoughts and related the following in verse: You have good courage.

Your wish is superb.

It is what a man of wisdom does, and after death, He will surely be born in Brahmā Heaven. Thereupon, the Brahmā youth suddenly disappeared. The foremost treasury councilor returned to visit the seven kings and said to them, "Your majesties, may you make yourselves models in assuming oversight of governing state affairs. I am planning to leave family life, wear a mendicant's robe, and practice the path of religion. The reason is this, sirs. Recently I happened to listen to the god Brahmā's exhortation on the defiled state of life, and in my mind I despise it. As long as I am in the householder's life there is no possibility of removing it totally from my life, sirs. "

At that time, the seven kings thought to themselves, "The brāhmaṇas in general desire riches and treasures. I should open up the state's storehouses and let him have whatever he wishes, so that he will change his mind.

" The seven kings said to the treasury councilor, "If you need anything, I will give you whatever you wish. You should not leave the householder's life. "

The treasury councilor replied to the kings, "I have now already

received your generous offer. I have my own riches and treasures, sirs, but I shall present all of them to your majesties as my gift. May I request your majesties to accept my petition so that I may realize the goal of my pursuit, sirs.

"

Then the seven kings thought to themselves, "The brāhmaṇas

in general desire fancy food. I should provide him with some palace 187

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Then each king told him,

"If you need some palace ladies, you may have any of them as you wish. You should not leave the householder's life. "

The treasury councilor replied, "I have now already received

your generous offer, sirs. Though I have a number of palace ladies in my household now, I have sent them all away in order to sever the relation of love and affection, and am ready to go forth in the practice of the religious path. The reason is this, sirs. Recently I happened to listen to the god Brahmā's exhortation on the defilement of life, and in my mind I despise it. As long as I am in the householder's life there is no possibility of removing it totally from my life, sirs.

" Then the great treasury councilor said to King Reṇu in verse:

May your majesty allow me my say: The king is the most honorable among men. Though you would provide me riches and ladies, These treasures are not ones with which I can be satisfied. King Reṇu replied in verse as well: Kaliṅga and its capital city, Dantapura, Aśvaka and its capital, Potana, Avanti and its capital, Māhīṣmatī, Aṅga and its capital city, Caṃpā, The cities of Xiuo, Shumisaluo, and Roruka, Vārāṇasī and its capital, Kāśī, All these have been developed by you, the treasury councilor. If you lack anything in your possessions For the fulfillment of the senses, I shall provide you with anything you need. May you remain in the position and, Together with me, handle the state's affairs. You need not go away,

Renouncing your family relations. 188

Sutra 3: A Great Treasury Councilor At that time, the great treasury councilor responded in verse: I have little desire to fulfill my five senses, and Hence naturally I am not attached to my life In the manner of other people. I have already heard the words of the heavenly god. Hence my mind will never remain in the householder's life. King Reṇu replied in verse:

From which god have you acquired, as you say, The wish to forsake the objects Of the five senses?

Now I ask you to reply to me at once. The treasury councilor replied in verse: Some time ago I sat alone and

Thought to myself in a secluded place. Then the god Brahmā descended

With the splendid ray of light illuminating everywhere. Ever since I learned things from him, I have not been able to enjoy this world. Then King Reṇu told him in verse: Remain a short while, O great treasury councilor. Let us together propagate the good influence of religion and Then let us renounce family life together. You are my teacher.

Just as lapis lazuli gems, pure and genuine, Fill up the midair,

Now my faith, pure and genuine, Is permeated with the teaching of the Buddha. Then the great treasury councilor said in verse: The heavenly gods and the people of this world Should forsake the objects of the five senses, 33b

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Remove various defilements, and

Carry out the practice of pure and genuine austerity. At that time, the seven kings said to the great treasury councilor, "You should remain seven years, enjoying entirely the five senses in this world, and then abandon the country, leaving things to our children and relations. Wouldn't it be a good idea for you to renounce family life together with us? We shall then follow you; whatever you do, we shall do likewise.

"

The great treasury councilor replied to the seven kings, "The

world is impermanent. Human life passes swiftly and cannot be sustained [unchanged] even for a moment's breath. Therefore, isn't the duration of seven years an awfully long time?" The seven kings said again,

"If you think that seven years is too

long a time, let us wait for six years, five years, nay even only one year, staying in a quiet palace, exhaustively enjoying the five senses, spending time together in pastimes; then, after that, let us renounce our countries, leaving them to our children and relations. Wouldn't it be a good idea for you to renounce family life together with us? Whatever you do, we shall do likewise.

"

The great treasury councilor again spoke to the kings, saying, "The world is impermanent. Human life passes swiftly and cannot be sustained [unchanged] even for a moment's breath. Therefore, isn't the duration of one year an awfully long time? In this matter, seven months and so forth, even a month, is all the same and I cannot wait for that period, sir.

"

The kings said again,

"For seven days we shall stay in the rear

palace and enjoy in every way the five senses in this world. After that we shall renounce our states, leaving them to our sons and relations, and together we shall renounce family life. Is this not a good idea?" The great treasury councilor replied,

"The duration of seven days

is not too long. By my own decision I shall remain, sirs. May I, however, emphasize to your majesties that the words of your pledge must be honored without fail, sirs. If after seven days your majesties do not leave, I shall myself go forth alone, sirs. "

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Thereupon, the great treasury councilor visited the seven wealthy householders and said to them,

"Dear householders, you should

handle your household affairs by yourselves. I shall be leaving family life and will practice the path to realize the goal of unconditioned transcendence. The reason is that recently I happened to listen to the god Brahmā's exhortation on the defilement of life, and in my mind I despise it. As long as I am in the householder's life there is no possibility of totally removing it from my life. "

The seven householders replied to the treasury councilor, "Your

decision is splendid. You should know when it is the right time. We wish to renounce our family ties at the same time, together with you, sir. In whatever you do, we shall follow and do the same. "

Then the great treasury councilor also visited the seven hundred brāhmaṇas and said to them,

"Gentlemen, you should exert yourselves in the practice of reciting sutras, search for the meaning of morality, and teach among yourselves. I shall be leaving family life to practice the path and realize the goal of unconditioned transcendence. The reason is that recently I happened to listen to the god Brahmā's exhortation on the defilement of life, and in my mind I despise it. As long as I am in the householder's life, there is no possibility of totally removing it from my life. "

The seven hundred brāhmaṇas said to the treasury councilor, "Great teacher, you should not renounce family life. The householder's life is much easier, and one is entitled to enjoy the five senses. In the householder's life many people attend and take care of you, and you do not have to suffer or worry about anything. [In contrast,] those who renounce family life have to live in the wilderness, neither desiring anything, nor grasping anything because of desire.

"

The treasury councilor replied,

"If I consider the householder's

life as a happy one, I would regard its renunciation as suffering, and thus eventually discard such an idea myself. But it is solely because I consider the householder's life to be suffering and its renunciation to be happiness that I shall take the course of forsaking the householder's life.

"

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I 34a

The brāhmaṇas replied: "O great teacher, if you renounce family life, we too shall renounce family life, sir. Whatever your reverence does, we shall do likewise, sir.

"'

Then the treasury councilor returned to his wives and said to them,

"Ladies, according to your preference, whoever wishes to stay may stay, and whoever wishes to return [to their original home] may do so. This is because I wish to renounce family life and practice the path of religion in order to realize the unconditioned state of transcendence.

"

He discussed the matter and explained his intended renunciation in detail. His wives then replied,

"O great treasury councilor, you

have been in part my husband, and in part my father. Though you are renouncing family life, we shall follow your path, sir. Whatever the treasury councilor practices, we shall likewise practice, sir. "

In this way, after seven days had passed, the great treasury councilor shaved his hair and beard and departed, wearing the three formal robes of a mendicant, leaving household life. The seven kings, seven great householders, seven hundred brāhmaṇas, and forty wives respectively increased the number of their companions one after another, finally adding up to as many as eighty-four thousand people. All of them simultaneously renounced family life and followed the treasury councilor.

Subsequently, the great treasury councilor wandered through many different countries and benefited people everywhere widely by propagating the influence of the religious path. At that time, the god Brahmā said to the residents of Trāyastriṃśa Heaven: This treasury councilor was none other than Śākyamuni Buddha himself, you should never think otherwise. The World-honored One then renounced his family life after seven days of waiting and, leading a host of people, wandered through various countries, benefiting people everywhere widely by propagating the influence of the religious path. All of you, if you have any doubt regarding my words, since the Worldhonored One is sojourning at Vulture Peak you should visit him and ask him about it directly. Whatever the Buddha says should be accepted. 192

Sutra 3: A Great Treasury Councilor

The visitor Pañcaśika said:

Because of this story I have come here, sir. Is it true that this great treasury councilor is indeed the same as the World-honored One, sir? World-honored One, after seven days of waiting, did your holiness really renounce family life together with the seven kings, and so forth, and also with a host of eighty-four thousand people who simultaneously renounced family life? Did you really accomplish the propagation of your religious path by wandering through various countries and benefiting people everywhere, sir? The Buddha replied to Pañcaśika:

Indeed, the treasury councilor of that time was none other than myself, Śākyamuni Buddha, you should never think otherwise. At that time the people of that country all came out in procession, and excitedly, despite some unavoidable damage, everyone raised their voices, chanting, "Homage to the great treasurer Mahāgovinda, the seven kings' councilor! Homage to the great treasurer, the seven kings' councilor!" The chanting was repeated in this way three times.

O Pañcaśikha, although the great treasury councilor bore such great virtue and power he could not teach the ultimate path of salvation for the sake of his disciples, he could not help them practice the ultimate discipline of austerity, and he could not lead them to the ultimate place of safety and freedom. The doctrine he taught and which his disciples followed in practice was that which said that when one's body dissolved at the end of life he would be born in Brahmā Heaven. If one's practice could not reach full realization but only the secondary level, then that person would be born among the gods who control enjoyments that are magically created by others, highest in the world of the senses; if one's practice reached the third level, that person would be born among the gods who control enjoyments magically created by themselves, and so on. In descending gradation, then, one would be born among the gods of Tuṣita Heaven, Yāmadeva Heaven, Trāyastriṃśa Heaven, in the realm of the four guardians, then among the kṣatriyas, the brāhmaṇas, the lay [Buddhist] householders (upāsakas and upāsikās), and 193

The Canonical Book of the Buddha's Lengthy Discourses, Volume I finally in any wealthy family able to acquire anything freely according to their wish.

O Pañcaśikha, those who were the disciples of the great treasury councilor, who renounced family life without confusion, were able to acquire their rewards and teachings but because it was not the ultimate path they could not be helped to practice the ultimate discipline of austerity, and hence they could not reach the ultimate place of safety and freedom, nirvana. For whoever excelled well in this path was only destined to be born in Brahmā Heaven. Now I have been exhorting the Dharma to my disciples in order to help them realize the ultimate path, the ultimate practice of austerity, and the ultimate place of safety and freedom, namely, the final goal of nirvana. Any disciple who accepts and practices my teaching of the Dharma will be able to forsake the defiled state of conditioned existence and accomplish the undefiled state of unconditioned transcendence, realize the emancipation of mind and emancipation through analytical insight, and will himself directly experience in the present life the exhaustion of the cause of birth and death. [Furthermore, he will] accomplish the practice of austerity, accomplish that which should be done [for religious salvation], and become free from rebirth. Even for the disciple who cannot reach this final goal, insofar as his practice reaches a secondary level he will still be able to terminate the five defilements that bind sentient beings to the lower sphere of desire, and he will enter final nirvana directly from the heavenly state in which he is reborn without returning to this human world again (i.e., the state of anāgāmin).

Those disciples who reach the third level will extinguish the initial three of those five defilements (i.e., the heretical belief in a real personality, doubt, and attachment to non-Buddhist practices and observances), and reduce the affectation of desire (rāga), hate (dveṣa), and delusion (moha), returning only once to this world (i.e., the state of sakṛdāgāmin) before realizing final nirvana.

Those disciples who reach the fourth level will likewise terminate three of the five defilements, preventing themselves from falling into the evil courses of life, will realize the saintly state of stream-enterer 194

Sutra 3: A Great Treasury Councilor

and, returning to this world seven times, shall surely realize final nirvana on the last return.

O Pañcaśikha, those among my disciples who have renounced family ties in genuine faith will receive reward and instruction, investigate the methods of the path, thoroughly carry out the practice of austerity, seek the ultimate place of security and peace, and thus finally return to nirvana.

At that time, having listened to the Buddha's exhortation, Pañcaśikha was delighted and respectfully followed what had been instructed. [End of Sutra 3: A Great Treasury Councilor]

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Sutra 4

Janavasabha's Exhortation

(Dīgha Nikāya 18: Janavasabha Suttanta)

Thus have I heard. At one time, the Buddha was sojourning at the resthouse called Giñjakāvasatha in the village of Nādika, accompanied by a host of one thousand two hundred and fifty bhikṣus. At that time, Venerable Ānanda was in meditation in a secluded room and quietly thought to himself: It is remarkable and extraordinary that the Tathāgata assures people of their destinies, thereby enormously benefiting them. When the minister Kakkaṭa (or Kakkudha) died, the Tathāgata assured his destiny, predicting that upon his death he would terminate the five defilements that bind sentient beings in the lower world of desire, take the course of entering nirvana from the heaven into which he was born, and hence not return to this world again.

In a similar manner, when Kaliṅga, Nikaṭa, Lishu, Sāḷha, Poyalou, Potoulou, Subhadra, Tuolishetu, Soudalishetu, Yaśas, and Yeshuduolou (some of whom were ministers) died, the Buddha also assured that they had terminated the five defilements that bind sentient beings in the lower world of desire, taking the course of entering nirvana from the heaven into which they were born, and would not return to this world again.

When a group of fifty people died, the Buddha also assured that they terminated the initial three of those five defilements: heretical belief in a real personality, doubt, and attachment to non-Buddhist practices and observances, whereby they were freed from desire, hatred, and delusion, and thus acquired the saintly state of stream-enterer, the first of the four states of spiritual development. They were obliged to return to this world once in order to terminate the root causes of suffering. Also when [another] five hundred people died, the Buddha again assured that they had terminated the initial three defilements and had acquired the first saintly state of stream-enterer, and would not fall into 197

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I an evil course of life but return to the world seven times and would surely terminate the root cause of suffering.

When the disciples died, the Buddha invariably assured their destinies without fail, predicting that so-and-so would be born in suchand-such place, so-and-so would be born in such-and-such place. The Buddha assured without exception the destinies of those who died in the sixteen major countries, such as Aṅga, Magadha, Kāśī, Kośala, Vṛji, Malla, Ceḍi, Vatsa, Kuru, Pañcāla, Aśvaka, Avanti, Matsya, Sūrasena, Gandhāra, and Kāmboja. However, he did not make any assurance for the people of Magadha who were kṣatriyas and those Maga dhans who were trusted by the kings, even after their deaths. Thereupon, Ānanda left the secluded room and came to the place of the World-honored One. Having venerated the Buddha by bowing his forehead to [the Buddha's] feet, he withdrew to sit at one side and said to the Buddha: A while ago, I was contemplating that it is remarkable and extraordinary that the Tathāgata assures the destinies of people, thereby benefiting them enormously. Your holiness assured without exception the destinies of those who died in the sixteen major countries. The people of Magadha, however, even those who are kṣatriyas and are trusted by other kings, alone have not been assured of their destinies, even upon their deaths, sir. May I request, O World-honored One, that the destinies of these people be assured, sir. May I repeatedly request that an assurance be granted for their destinies, sir. Your holiness' assurance will benefit people and gods for their ultimate quiescence.

Again the Magadhan faithful who realized the path and died in their country have not yet been assured of their destinies. May I request, O World-honored One, that their destinies be assured. O World-honored One, may I repeat this request that your holiness assure their destinies, sir. The king of Magadha, Bimbisāra, for instance, became a faithful devotee of the Buddha and provided many offerings before his death. Through this king, many were drawn to the religion and dedicated themselves to the Three Treasures. Despite this, sir, the Tathāgata has not given any assurance about his destiny. 198

Sutra 4: Janavasabha's Exhortation

I earnestly wish, O World-honored One, that an assurance be given to [Bimbisāra] as well as others, so that all sentient beings may be assured and heavenly beings may be at ease.

At that time, having made a request to the World-honored One on behalf of the people of Magadha, Ānanda rose from his seat and, after venerating the Buddha, left the room.

Thereupon, the World-honored One, donning his saṃghāṭīrobe and with his almsbowl in hand, went into the city of Nādika. After the almsround, having come to the great forest, he sat under a tree and meditated on the Magadhan devotees with respect to their deaths and births. At that moment there was a spirit not too far away from the Buddha. He introduced himself to the World-honored One,

"I am Janavasabha, I am

Janavasabha" ("Victor over Delusion"). The Buddha said: Why do you call yourself by the name Janavasabha? On the basis of what religion do you use such a subtle expression that means "you have witnessed the trace of the path"?

Janavasabha replied:

I am not from another place. I was formerly a king. I became a lay devotee of the Tathāgata's religion and ended my life with the earnest recollection of the Buddha in my mind. Because of that, I was reborn as the prince of the guardian god Vaiśravaṇa. Ever since, I have been able to illuminate the various religious practices and realized the state of stream-enterer, never falling into the evil courses of life. Thus throughout seven rebirths in the human world I have always been called Janavasabha, sir.

The Buddha stayed in the great forest as time allowed and then returned to the brick resthouse in Nādika. After he took his seat in the prepared position, he asked a bhikṣu,

"Please convey my words to Ānanda: 'Come see me.

'"

The bhikṣuanswered "Yes, sir" and went to call Ānanda. Having arrived at the place of the World-honored One, Ānanda venerated him by bowing his forehead to the Buddha's feet and, withdrawing to sit at one side, he said to the Buddha:

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I notice that the Tathāgata's complexion is especially superior today and your sense faculties are most quiescent, sir. Through what kind of thought has your holiness managed to attain such a good demeanor, sir? The World-honored One said to Ānanda:

A while ago you came to see me concerning the people of Magadha and requested me to assure their destinies. After you left, I donned my robe and went into the city of Nādika for an almsround and then proceeded to the great forest. I sat under a tree to contemplate the destinies of those Magadhan people with regard to their deaths and births. At that moment, there was a yakṣa,a spirit, not too far from my place, and he introduced himself to me by repeating his name, saying, "I am

Jana vasa bha. I am Janavasabha.

" O Ānanda, have you ever heard the

name Janavasabha?

Ānanda replied:

I have never heard that name, sir. Having heard the name now, I feel a sense of thrill and my hair stands on end. O World-honored One, this yakṣamust have great authority and virtue. Because of that he may be called Janavasabha, sir.

The Buddha continued:

I then asked him,

"Why do you call yourself by the name Janavasabha? On the basis of what religion do you use such a subtle expression that means you have yourself witnessed the trace of religious salvation?" Janavasabha replied,

"I am not from anywhere else, nor [was my

name given] on the basis of any other religion. I was formerly a king, sir. I became a disciple of the World-honored One, and with earnest faith, became a lay householder and ended my life with earnest recollection of the Buddha in my mind. Because of that, I was reborn as the prince of the guardian god Vaiśravaṇa, realized the state of streamenterer, never falling into the evil course of life, and thus returned here seven times in order to exhaust the root cause of suffering. Throughout seven rebirths in the human world, I have always been called Janava sabha, sir. "

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[Janavasabha continued his story:]

At one time, the Buddha was seated under a tree in the great forest. I happened to be riding on the heavenly thousand-spoked wheel to visit the guardian god Virūḍhaka for some reason, and on the way I saw the World-honored One seated under a tree in the great forest. His appearance was handsome and his calm, restrained senses were like a deep pool of still water, transparent, bright, and clear. Having seen the Buddha, I thought to myself,

"I should instead visit the World-honored One and

ask him where the Magadhan people will be reborn after their deaths. "

Again, on another occasion, the guardian god Vaiśravaṇa uttered a verse among the gods:

We do not try to recollect the past or repeated things. Now, as I have met the world-honored One,

[I feel that] my longevity has been increased.

Again on another occasion, the residents of Trāyastriṃśa Heaven were assembled at one place for some reason. The four guardian gods were seated in their respective positions: Dhṛtarāṣṭra sat to the east while facing west; Indra was in front of him. Virūḍhaka sat to the south while facing north; Indra was in front of him. Virūpākṣa sat to the west while facing east; Indra was in front of him. Vaiśravaṇa sat to the north while facing south; Indra was in front of him. Waiting for the moment when all these four guardians took their seats, I then sat down. There were also other great luminaries who had previously accomplished the practice of pure and genuine austerity under the Buddha's guidance. They were reborn in Trāyastriṃśa Heaven upon their deaths and [now] help the residents of that heaven increase their five kinds of benefits: heavenly longevity, good complexion, prominence, happiness, and authority and virtue. [Accordingly,] the residents of that heaven all rejoice with dancing and leaping, and praise them, "They

promote our well-being, thereby causing the advantage of the asuras, our adversarial demigods, to diminish.

" At that time, knowing the residents' joy in his heaven, the god Indra composed the following verse on behalf of those residents:

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I The residents of Trāyastriṃśa Heaven and Their lord Indra rejoice together In the harmonious life of pleasure and happiness and Respectfully venerate the Tathāgata and The truth of his Dharma.

[For] the heavenly citizens have been benefited With visible good fortune, such as Longevity, good complexion, fame, Happiness, and authority. The contributors of these benefits Were previously trained under the Buddha's guidance In the practice of austerity, pure and genuine, And because of that merit They have been born in this heaven. Some of these citizens,

Whose auras and complexions Are exceedingly noble and august, Were [previously] the disciples of the Buddha. Having acquired insight and Having been born into this heaven, They too became prominent. The Trāyastriṃśa residents and The lord of this heaven, Indra, Thinking of this state of happiness promoted by them, Venerate respectfully the Tathāgata and The truth of his Dharma.

The god Janavasabha continued: The purpose for which the Trāyastriṃśa residents assembled at the Su dharma-sabhā hall was to conduct discussion together, to think together, to evaluate together, to investigate together, and to instruct together. After that, the assembly gave various instructions to the four guardians of the heaven and, having thus received the instructions, the guardians returned to their respective positions. Soon after they had settled in their respective positions, an unusual ray of light illuminated all the regions. 202

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Then the Trāyastriṃśa gods, having seen this light, were all terrified, thinking,

"What kind of ill omen does this unusual ray of light indicate?" Some of the great deities endowed with supernormal powers were also terrified, wondering,

"What kind of ill omen does this unusual ray of

light indicate?"

Then the god Brahmā assumed the form of a young boy, and with his pentagonal head and his hair spread out over the host of gods, he rose in midair. His appearance was exceedingly handsome, surpassing that of the gods. His body was purplish gold, overwhelming the luminosity of all the heavenly beings. The Trāyastriṃśa residents did not then stand up to welcome him, nor did they greet him or bid him to take his seat. The Brahmā youth, however, took his seat in an available space. He was delighted, as if an anointed kṣatriyahad ascended to the throne, and rejoiced with dancing and leaping. Soon after he sat down he changed himself into the form of a young boy, with his head in the shape of a pentagon and his hair spreading out over the host of gods, sitting in midair, just as a wrestler sits in his permanent seat, immovable like a mountain. He then uttered the following verse: O foremost honorable one in the discipline of restraint, May the source of wisdom arise in this world.

One who is endowed with the great insight

Exhorts the truth of the Dharma.

His practice of austerity has no equal companion. May the sentient beings, pure and genuine

Be born in the heavens of purity.

Thereupon, having uttered this verse, the Brahmā youth said to the gods of Trāyastriṃśa Heaven:

There are five kinds of pure and clear [qualities of] sound, which are called the sounds of the god Brahmā. What are these five types of sound? The first is honest; the second, gentle; the third, thoroughly clear; the fourth, deep and wide; and the fifth, heard in all directions and in the far distance. If a sound possesses these five qualities it is regarded as Brahmā's sound.

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I Let me further explain. Listen attentively. The disciples of the Tathāgata, the Magadhan householders, realized either the saintly state of nonreturner, the state of once-returner, or the state of streamenterer when they died, and were reborn in either the heaven of controlling enjoyments magically created by others, the heaven of controlling enjoyments magically created by themselves, Tuṣita Heaven, Yāmadeva Heaven, Trāyastriṃśa Heaven, the realm of the four guardians, among the kṣatriyas, the brāhmaṇas, the lay [Buddhist] householders, or wealthy families. In all of these cases, they freely enjoyed the five senses.

Then the Brahmā youth composed a verse: I have been told that

As many as eighty-four thousand Magadhan lay householders, Equally accomplished their paths when they died, Realizing the saintly state of stream-enterer, Thus not falling again into an evil course of life, Equally riding on the right road,

Reaching the path and salvation.

These sentient beings,

Aided by their insight derived from their merits, Were able to forsake their love and affection, To liberate themselves from fraudulence Through the repentance of inner

As well as outer senses of shame, and Are reported by the Brahmā youth

To those Trāyastriṃśa gods

As having realized the state of stream-enterer, All rejoicing.

Having heard this verse, Vaiśravaṇa was delighted and said: It is extraordinary and it has never before happened that the Worldhonored One appeared in this world and taught such a true doctrine. Originally I did not know that the Tathāgata appeared in this world, 204

Sutra 4: Janavasabha's Exhortation

taught such a true doctrine, and made the residents of Trāyastriṃśa Heaven greatly rejoice.

Then the Brahmā youth said to the god Vaiśravaṇa: Why do you make such a statement? Why do you think it is extraordinary and that it has never before happened that the Tathāgata appeared in this world and taught the true doctrine like this? The Tathāgata taught through his power of expediency what is good and what is bad; while thus giving detailed exhortation on this, he did not make them as ultimately real by exhorting on the pure nature of elements of existence as empty, whereby he accomplished some attainment of real insight. This truth is delicate and subtle like the first taste of the cream of clarified butter.

Then the Brahmā youth again said to the residents of Trāyastriṃśa Heaven:

Listen attentively. Contemplate and remember what I am going to explain to you. The Tathāgata who is "liberated from attachment" teaches the set of four applications of mental awareness on four conditions of existence through an efficient analytical method. What are these four? First, observation of one's inner body or inner senses; one should exert himself without slackening, being mindful of his observations and keeping them in memory, thereby removing worldly desires and worries.

Further, in observing his outer body or outer senses, one should exert himself without slackening, being mindful of his observations and keeping them in memory, thereby removing worldly desires and worries. It is the same with the three remaining applications: in observing one's sense perception, mental intellect, and psychophysical elements, one should exert himself with no slackening, being mindful of his observations and keeping them in memory, thereby removing worldly desires and worries. When observation into the outer body is completed there should arise insight into the bodies of others; when observation of the inner sense perception is 205

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I completed, there should arise insight into the inner sense perception of others; when observation into the inner mind is completed there should arise insight into the minds of others; when observation into the inner psychophysical elements is completed there should arise insight into the psychophysical elements of others. The foregoing are called the four applications of mental awareness on the four conditions of existence in the Tathāgata's efficient analytical method. Again, O residents of Trāyastriṃśa Heaven, listen attentively, and I shall explain next the Tathāgata's seven requirements of concentration (sapta-samādhi-pariṣkāra) in efficient analytical method. What are the seven? They are: right view, right conception, right speech, right action, right livelihood, right endeavor, and right mindfulness.

Next, O residents of Trāyastriṃśa Heaven, I shall explain the Tathāgata's four supernormal powers of concentration in efficient analytical method. What are the four? They are: first, the supernormal power derived from dispositional forces bearing the exertion of concentration motivated by desire; second, the supernormal power derived from dispositional forces bearing the exertion of concentration motivated by mind; third, the supernormal power derived from dispositional forces bearing the exertion of concentration motivated by endeavor; fourth, the supernormal power derived from dispositional forces bearing the exertion of concentration motivated by investigation. These are the four supernormal powers of concentration in the Tathāgata's efficient analytical method. Again, may I tell you, O residents of Trāyastriṃśa Heaven, that the śramaṇas and brāhmaṇas of the past who relied on innumerable expedients to produce immeasurable supernormal powers did so fundamentally by deriving them from the four foregoing types of supernormal powers (as variations). Therefore, those future śramaṇas and brāhmaṇas also should rely on innumerable expedients to produce immeasurable supernormal powers, doing so fundamentally by inducing them from the four foregoing types of supernormal powers. 206

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At that moment the Brahmā youth transfigured himself into thirty-three bodies which respectively sat together with the thirty-three gods, saying to each of them,

"Have you recognized my supernormal power of transfiguration?" They replied, "Yes, we have seen it.

" The Brahmā youth

said,

"Since I practice the four types of supernormal powers I am able to transfigure myself into innumerable forms.

"

At that moment, each of the thirty-three gods thought to themselves, "Now a single Brahmā youth sits alone in my seat and speaks these words to me. Thus, the transfigured form of this Brahmā youth speaks this way, and other transfigured Brahmā youths are also speaking. When the original Brahmā youth becomes silent, all the transfigured forms shall fall silent as well.

"

The Brahmā youth then removed the spell of supernormal power, seated himself in the position of Indra, and said to the residents of Trāyastriṃśa Heaven:

I shall now explain to you. Listen attentively. The Tathāgata, who is the Arhat, himself opened the three passages with his own power, and himself realized the perfect enlightenment through such a passage. What are these three? First, suppose a human being has strong desire and learns of bad things. If he later associates with good friends and listens to words on the Dharma, and then acquires the truth of that Dharma, having done so he shall free himself of desires and abandon bad conduct, obtain a feeling of delight, and joy and simply become happy. Also, the way in which great joy arises from within happiness is like the manner in which, having thrown away poor food after partaking of a tasty meal, a person still seeks an even better meal. The practitioner should be like this. Having forsaken morally bad elements one obtains a state of joy and happiness, and yet within the state of happiness one finds further causes for the arising of great joy. This is the stage in which the Tathāgata opened the initial passage of realization through his power, himself realizing perfect enlightenment through this passage.

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I Second, again suppose some individual entertains a sense of hatred and anger and does not forsake his bad physical, verbal, and volitional habits. Later on, however, he meets some good friends and listens to good words on the Dharma and then acquires the truth of the Dharma. Having done so, he frees himself from bad physical, verbal, and volitional actions, causes joy to arise in his mind, and simply becomes happy. He then finds within the state of happiness further cause for the arising of great joy. This is like the manner in which, having thrown away poor food after partaking of a tasty meal, a person still seeks an even better meal. The practitioner should be like this. Having forsaken morally bad elements one obtains a state of joy and happiness, and yet within that state of happiness one finds further cause for the arising of great joy. This is the second passage of realization that the Tathāgata opened.

Third, again, some people are stupid and ignorant, do not know what is good and what is bad, and cannot know the Four Noble Truths, [the nature of] suffering, the causes, cessation, and the path as they truly are. Later on, however, a person meets some good friends and listens to good words on the Dharma and then acquires the truth of the Dharma. Having done so, he frees himself from bad physical, verbal, and volitional actions, causing joy to arise in his mind, and he simply becomes happy. He then finds within the state of happiness further cause for the arising of great joy. This is like the manner in which, having thrown away poor food after partaking of a tasty meal, a person still seeks an even better meal. The practitioner should be like this. Having forsaken morally bad elements one obtains a state of joy and happiness, and yet within that state of happiness one finds further cause for the arising of great joy. This is the third passage of realization that the Tathāgata opened. At that time, the Brahmā youth exhorted the foregoing doctrines to the Trāyastriṃśa gods, and the guardian god Vaiśravaṇa became a follower of his teaching and propagated the right Dharma along with him. The yakṣa Janavasabha also exhorted this Dharma before the Buddha, and the Worldhonored One exhorted this Dharma to Ānanda. Ānanda then also exhorted 208

Sutra 4: Janavasabha's Exhortation this Dharma to the bhikṣus, bhikṣuṇīs, and male and female lay householders (upāsakas and upāsikās). Having listened to this doctrine taught by the Buddha, Ānanda experienced joy, respectfully received the teaching, and carried out what was taught by the Buddha. [End of Sutra 4: Janavasabha's Exhortation] 209