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

Sutra 15

The Episode at Anupiya

(Dīgha Nikāya24: Pāṭika Suttanta)

Thus have I heard. At one time the Buddha was staying in the Mallan country at Anupiya, accompanied by one thousand two hundred and fifty bhikṣus. At that time, the World-honored One, donning his saṃghāṭīrobe and with his almsbowl in hand, entered the town of Anupiya for almsround. The Worldhonored One then thought to himself: It seems too early to go for almsround. Now, I may visit the pleasure grove of the brāhmaṇawanderer Bhārgava. O bhikṣus, let us wait there till the proper time comes and then go for almsround. The World-honored One then proceeded to that grove. At that time, having seen the Buddha approaching his place from a distance, the brāhmaṇaBhārgava immediately stood up to welcome the Buddha and, after exchanging greetings, said to the Buddha:

Welcome, Gautama. You have not seen us here for some time. Now, what purpose has prompted you to come in this way, sir? Please take a seat here.

The World-honored One then sat down as invited, while Bhārgava also took his seat on one side. The brāhmaṇathen said to the World-honored One: Last evening the bhikṣuSunakṣatra, the son of a Licchavi clansman, visited me here and said to me, "Teacher, I am no longer practicing austerity

in the place of the Buddha. It is because he has rejected me. " Though I

listened to what he said, no sooner did I see Gautama walking by than I greeted you with welcome. I certainly did not accept his words, sir. The Buddha replied to Bhārgava:

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I am sure and I know that you did not believe what Sunakṣatra said to you. Sometime ago, when I was staying at the Sudharma Hall near the Markaṭa Pond in Vaiśālī, this man Sunakṣatra came to see me and directly asked me,

"The Tathāgata has rejected me. I cannot practice austerity with the Tathāgata.

"

I then said to him,

"Why do you say that you will not practice austerity with me, and that I have rejected you?" Sunakṣatra replied,

"It is because the Tathāgata has not shown me his supernormal power, sir.

"

I then asked him,

"Have I ever asked you,

'If you practice austerity

within my religion, I will show you my supernormal power'? Have you ever asked me,

'If the Tathāgata will show me a miracle of supernormal power [first], then I will practice austerity'? Sunakṣatra then responded,

"[I have asked] neither [of these questions of you], sir, World-honored One.

"

I said to Sunakṣatra,

"In my dialogue with you I neither asked you 'If you practice austerity in my religion, I will show you my supernormal power' nor did you say to me,

'If Your Holiness shows a miracle of supernormal power I will practice austerity. ' O Sunakṣatra, what do you

think? According to your thought, have I been able to show you my supernormal power as Tathāgata? Or have I not? Has the doctrine of salvation I laid out [for my disciples] been able to help them to end suffering exhaustively as an essential method of deliverance?" Sunakṣatra replied,

"As the World-honored One says, I have neither said that the Tathāgata has not been able to show his supernormal power, nor have I said that the doctrine of salvation the Tathāgata laid out as the essential method of deliverance has not been able to help his disciples to realize their goal of ending suffering exhaustively, sir. "

[I then said to him,] "Therefore, O Sunakṣatra, if you practice austerity by following the doctrine of my religion, you will be able to realize supernormal power; I did not say that you could not realize it. As it is the essential method of deliverance from suffering, I say that you will be able to realize deliverance, and I did not say that you could not realize it. What do you seek in this religious doctrine anyway?" 60

Sutra 15: The Episode at Anupiya

Sunakṣatra said,

"World-honored One, you have not taught me as frequently as occasions permit. The World-honored One knows everything about the beginning of things17but is unwilling to teach me about it, sir. "

I replied,

"O Sunakṣatra, have I ever said to you 'If you practice austerity according to the doctrine of my religion as I have laid it out, I will teach you the beginning of things'?18 Have you ever said to me, 'If the

World-honored One teaches me the beginning of things, I will practice austerity under the guidance of [your] religion'?" Sunakṣatra replied,

"[I have not asked either of these questions], sir. "

I continued,

"Therefore, O Sunakṣatra, I neither invited you initially with such a statement, nor did you reply to me with such a [condition] in your response. Why do you now say to me [what is contrary to the truth]? O Sunakṣatra, what do you think? According to your thought, has the Tathāgata been able to teach you the knowledge about the beginning of things? Or has he not? Has the doctrine of salvation I laid out as the essential method of deliverance been able to end suffering exhaustively?" Sunakṣatra replied,

"I have neither said that the Tathāgata has not

been able to teach me the beginning of things, nor have I said that the doctrine of salvation taught by the World-honored One as the essential method of deliverance could not help us end suffering exhaustively, sir. "

I then said to Sunakṣatra,

"As you said in your reply, if I can teach

you the beginning of things, then the doctrine of salvation that I taught you as the essential method of deliverance can also end suffering exhaustively. What do you wish to seek in my religion?" I then said to Sunakṣatra,

"Previously, in the land of Vṛji, in Vaiśālī,

you praised the Tathāgata (Buddha), the Dharma, and the Sangha in innumerable ways, just as someone praises the eight qualities of the pure and cool ponds, namely (1) coolness, (2) lightness of gravity, (3) resilience, (4) clarity, (5) sweetness, (6) purity, (7) pleasing to drink, and (8) suitable for physical health, in order to give rise to a pleasant and delightful feeling in people's hearts. You also praised the Tathāgata, the Dharma, and the Sangha in the land of Vṛji, in Vaiśālī, like this, and thereby caused many people to become happier with faith [in the Three Treasures]. Sunakṣatra, you should know that if you disavow the practice 61

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of the path now, the people in the society may spread critical comments about your character, saying,

'Though the bhikṣuSunakṣatra has many

good friends and is closely associated with the World-honored One as his disciple, he cannot continue the practice of austerity till the end of his life and therefore disavowed his adherence to the precepts and returned to the ordinary world to live an ignoble life.

' O brāhmaṇa, you should

know that despite my advice, he did not follow my admonition, disavowed the precepts, and returned to secular society. "

O brāhmaṇa, at another time, when I was staying at the Sudharma Hall near the Markaṭa Pond in Vaiśālī, a Nirgrantha (Jain) practitioner, Kanda rama suka by name, was staying in area. He was revered with respect, renowned afar, had many friends, and received extensive material support. The bhikṣuSunakṣatra, in his saṃghāṭīrobe and with his almsbowl in hand, entered the city of Vaiśālī for almsround, proceeded in due order, and reached the abode of the Nirgrantha practitioner. At that time, Sunakṣatra questioned the Nirgrantha teacher about some philosophical matter of profound meaning. Since, however, [the Nirgrantha practitioner] could not reply to the question, he eventually became angry. Sunakṣatra thought to himself,

"Because I have irritated this person,

will my action result in suffering and agony for a long period of time?" O brāhmaṇa, you should know that, after his almsround, carrying his saṃghāṭīrobe and almsbowl, the bhikṣuSunakṣatra then came to my place and, after honoring me by bowing his forehead to my feet, took his seat on one side. He did not, however, report the incident to me. Therefore, I said to him,

"O foolish man, how can you claim that

you are a disciple of the Śākya master (lit.,

"son of the Śākya")?"

Sunakṣatra then replied to me,

"World-honored One, why do you call

me a fool? And why can't I claim that I am a disciple of the World-honored One, sir?" I told him,

"Foolish man, you once visited the Nirgrantha teacher and asked him about a philosophical question of profound meaning. Since, however, he could not answer the question, he eventually became angry. At that moment, you thought to yourself, 'Since I have now

insulted this person, will my action result in suffering and agony for a long period of time?' Did you not think this to yourself?" 62

Sutra 15: The Episode at Anupiya

Sunakṣatra replied,

"He was supposed to be an arhat. For some reason

[that I do not know], he became angry, sir.

"

I replied to Sunakṣatra,

"Foolish man, your thought 'For some reason

he became angry' is itself absurd, because an arhat by definition is free from agitation and anger. You should be able to discern by yourself if [someone] is an arhat and adheres to the seven kinds of ascetic practice for a long time: (1) not to wear garments until the end of one's life, (2) not to sustain oneself by ingesting intoxicating drinks or meat, nor to eat rice and rice gruel, (3) not to commit sexual misconduct (i.e., to remain celibate), (4) not to go beyond the four stone shrines located in Vaiśālī, the Udena shrine in the east, (5) the Gautamaka shrine in the south, (6) the Bahuputraka shrine in the west, and (7) the Saptāmra shrine in the north. Yet he has now left all of these sites and no longer attends to them. Having vowed to keep these rules, however, the Nirgrantha ascetic committed all these four offenses later on and then died outside the city of Vaiśālī. Like a wild jackal, suffering from an unsightly skin disease, emaciated with illness, finally dies among the cemetery mounds, that Nirgrantha ascetic who vowed to follow the ascetic norms and yet broke all of them is just like such an animal. Originally he vowed to himself that he would not wear clothing until the dissolution of his body at death, yet later on he wore clothing. Originally he vowed that he would not drink intoxicating liquors, eat meat, or partake of rice and rice gruel until the dissolution of his body at death, yet he later broke all of these ascetic rules. Originally he vowed to not commit sexual intercourse, yet later he broke [this rule as well]. Originally he vowed to not abandon the four shrines, the Udena shrine in the east, the Gotamaka shrine in the south, the Bahuputra shrine in the west, and the Saptambaka in the north, and yet he left all of these sites and no longer attends to them. That practitioner has broken these seven vows by himself and is already dead among the cemetery mounds outside the city of Vaiśālī. "

I said to Sunakṣatra,

"Foolish man, you do not believe my words.

You should go there and just see what has happened with your own "

eyes.

The Buddha said to the brāhmaṇa:

63

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II The bhikṣuSunakṣatra, wearing the saṃghāṭīrobe and with his almsbowl in hand, then entered the city for almsround, and having completed it he left the city and saw that the Nirgrantha ascetic had ended his life among the cemetery mounds. After seeing this, he came to see me and, having honored me by bowing his forehead to my feet, he sat down on one side but he did not mention anything about it to me. O brāhmaṇa, you should know that I then said to Sunakṣatra, "What

do you think, O Sunakṣatra? Wasn't the fate of the Nirgrantha practitioner exactly as I had predicted?" He replied,

"Yes, sir. It was exactly as predicted by the words of the World-honored One. " O brāhmaṇa, you should

know that, despite having given Sunakṣatra an opportunity to witness my supernormal power, he still said,

"The World-honored One has not

shown me his supernormal power.

"

Again, another time when I was staying in the Mallan country in the town of Śuklabhūmi,

19a market town of the people of Bumu, a Nirgrantha ascetic, the kṣatriya Kaura by name, was also residing in that area. He was revered with respect, renowned afar, had many friends, and received extensive material support. [One morning], wearing the saṃghāṭīrobe and with almsbowl in hand, I entered the town for alms round, accompanied by Sunakṣatra, who was behind me. Sunakṣatra saw the Nirgrantha ascetic Kaura lying face down on a pile of cow dung, licking up distiller's grain. O brāhmaṇa, you should know that, having seen the ascetic in such a state, the bhikṣuSunakṣatra thought to himself, "Though there

are many arhats in human society, I see that no one among those who are on the course toward that highest goal surpasses this practitioner. This is a Nirgrantha ascetic and his path of practice excels all other paths. Why? Because the kṣatriya Kaura subjects himself to this kind of ascetic practice, removing and discarding his self-pride by crouching over a pile of cow dung and licking up distiller's grains. "

At that moment, O brāhmaṇa, I turned to the right and, looking behind, said to Sunakṣatra,

"You are a fool. How can you claim to be a disciple of the Śākya teacher?"

Sunakṣatra replied,

"World-honored One, why does Your Holiness

call me a fool, sir? And why does Your Holiness ask me, 'How can you

call yourself a disciple of the Śākya teacher?'" 64

Sutra 15: The Episode at Anupiya

I said to Sunakṣatra,

"You are a fool because, having seen this Nirgrantha ascetic Kaura crouched over a pile of cow dung and licking up distiller's grain, you thought to yourself, 'Among those who have become

arhats and those who are yet on the course toward that goal, this kṣatriya Kaura is the most honorable. Why? Because the kṣatriyaKaura subjects himself to this kind of ascetic practice, removing and discarding his selfpride by crouching over a pile of cow dung and licking up distiller's grains.

' Didn't you think this thought?"

He replied,

"Yes, sir. I really thought so, sir.

"

Sunakṣatra then said,

"World-honored One, why should jealousy arise from the state of arhat?"

I said to the fool,

"I do not experience jealousy regarding the state of arhat. Why do you ask how jealousy can arise in the state of arhatship? You are a fool for believing that the kṣatriya Kaura is a real arhat. On the contrary, this man will die after seven days because of his swollen belly, and his corpse will arise among the hungry ghosts and experience the perpetual suffering of hunger. After his death his corpse will be tied up in [a pile of] bīraṇagrass and dragged away to be left among the cemetery mounds. If you do not believe what I say, you should go speak to that man.

"

Sunakṣatra then went to the kṣatriya Kaura and said to him, "The

śramaṇaGautama has predicted that you will die after seven days from an illness, with a swollen belly; your corpse will arise among the hungry ghosts and will experience the perpetual suffering of hunger. After your death your corpse will be tied up in [a pile of] bīraṇagrass and dragged away to be left among the cemetery mounds. " Sunakṣatra then said to

the ascetic,

"Why don't you reduce your consumption of food so that his prediction will not come about?"

O brāhmaṇa, you should know that Kaura the kṣatriyadied after seven days because of his swollen belly, his corpse arose among the hungry ghosts, and after his death his corpse was tied up in [a pile of] bīraṇagrass and dragged away to be left among the cemetery mounds. At that time, counting the number of days on his fingers, Sunakṣatra reached precisely the seventh day from the date [of the man's death] predicted by Buddha. Sunakṣatra then visited the community of those 65

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naked ascetics and, having arrived there, he questioned them, saying, "Dear holy men, where is the kṣatriyaKaura now?" They replied, "He

is dead.

" [Sunakṣatra] then asked them, "How did he die?" They replied, "Because of a swollen belly. " He then asked,

"How was his corpse treated

in the funeral rite?' They replied, "It was tied up in a pile of bīraṇagrass and dragged away to be left among the cemetery mounds. "

O brāhmaṇa, having heard this, Sunakṣatra immediately went to the cemetery. Before he arrived there, the corpse had shifted its knees and legs to crouch down again. Sunakṣatra then went to the corpse and asked it,

"Kaura the kṣatriya, are you dead?" The corpse replied, "I am already

dead.

" He questioned again,

"From what illness did you die?" The corpse replied,

"Gautama predicted that I would die in seven days because of a swollen belly. Just as he predicted, after seven days my belly became swollen and I died.

" Sunakṣatra asked again,

"Where have you been

reborn?" The corpse replied, "Gautama predicted that I would be born among the hungry ghosts of the corpses. Today I have been reborn among the corpses of the hungry ghosts. " Sunakṣatra questioned it again, "How

was your corpse treated at the funeral?" The corpse replied, "According

to Gautama's prediction, the corpse would be tied up in a pile of bīraṇa grass then dragged away and left among the cemetery mounds. Exactly as predicted, my corpse was tied up in a pile of bīraṇagrass and dragged away to be left among the cemetery mounds. " The corpse then said to

Sunakṣatra,

"Though you became a bhikṣuby renouncing domestic life, you will not be able to realize any good effect. Even though the śramaṇa Gautama predicted all these things, you still don't believe his words. "

Having thus spoken, the corpse fell flat, laying itself down. O brāhmaṇa, the bhikṣuSunakṣatra then came to see me and, having honored me by bowing his forehead to my feet, he took his seat on one side, but he did not tell me what he had experienced that day. I said to him,

"My prediction about the kṣatriyaKaura was correct, wasn't it?' He replied,

"Yes, indeed, it was exactly as predicted by the Worldhonored One, sir. " O brāhmaṇa, I had already shown him my supernormal power like this several times, yet Sunakṣatra still insists that I have not shown him my supernormal power. Again the Buddha said to the brāhmaṇa: 66

Sutra 15: The Episode at Anupiya

On another occasion, when I was staying at the Sudharma Hall near the Markaṭa Pond, a brāhmaṇaascetic, Pāṭikāputra ("Son of Pāṭikā") by name, resided in the area. He was respected, renowned afar, had many friends, and received extensive material support. He announced to the crowds of citizens in Vaiśālī: "Just as the śramaṇaGautama praises his knowledge, I too can also assert that I have great knowledge. Just as the śramaṇaGautama claims that he has supernormal power, I too can say that I have such power. Again, just as the śramaṇaGautama has truly realized the path of transcendence, I too can claim that I have realized such a path. I can demonstrate miracles through [similar] supernormal powers as those shown by him. If the śramaṇashows a single miracle, I shall demonstrate two. If he shows two, I shall demonstrate four. If he shows eight, I shall demonstrate sixteen. If he shows sixteen, I shall demonstrate thirty-two. If he shows thirty-two, I shall demonstrate sixtyfour. Whatever number of miracles the śramaṇaGautama shows, I shall double that number without exception for my demonstration. "

O brāhmaṇa, the bhikṣuSunakṣatra, wearing the saṃghāṭīrobe and with his almsbowl in hand, then entered the city and saw the brāhmaṇa ascetic speaking to the crowd of citizens in Vaiśālī, declaring, "Just as

the śramaṇaGautama praises his knowledge I too can also assert that I have great knowledge. Just as the śramaṇaGautama claims that he has supernormal power, I too can say that I have such power. Again, just as the śramaṇaGautama has truly realized the path of transcendence, I too can claim that I have realized such a path. I can demonstrate miracles through [similar] supernormal powers as those shown by him. If the śramaṇashows a single miracle, I shall demonstrate two. If he shows four, I shall demonstrate eight. And so on—whatever number of miracles the śramaṇaGautama shows, I shall double that number without exception for my demonstration.

"

Having completed his almsround, the bhikṣuSunakṣatra then came to see me and, after honoring me by bowing his forehead to my feet, he took his seat on one side and said to me,

"This morning, wearing the

saṃghāṭīrobe and with my almsbowl in hand, I entered the city and happened to hear what the brāhmaṇaascetic Pāṭikāputra was saying to the crowd of the citizens: "Just as the śramaṇaGautama praises his knowledge 67

The Canonical Book of the Buddha's Lengthy Discourses, Volume II 68a

I too can also assert that I have great knowledge. Just as the śramaṇa Gautama claims that he has supernormal power, I too can say that I have such power. Again, just as the śramaṇaGautama has truly realized the path of transcendence, I too can claim that I have realized such a path. I can demonstrate miracles through [similar] supernormal powers as those shown by him. If the śramaṇashows a single miracle, I shall demonstrate two, and so on. Whatever number of miracles the śramaṇaGautama shows, I shall double that number without exception for my demonstration. " Sunakṣatra thus reported to me the ascetic's claim in detail. I then responded to Sunakṣatra,

"Pāṭikāputra cannot come to meet

me here without renouncing his words, his view, and his self-conceit before the crowd of the citizens. Should he, thinking in the same way and without renouncing his words, his view, or his self-conceit, come to the śramaṇaGautama, his mind will be split asunder into seven pieces. It is impossible for him to come here without renouncing his words, his view, and his self-conceit.

" Sunakṣatra then said to me,

"World-honored

One, please be cautious. O Tathāgata, take heed in uttering these words. "

The Buddha said to Sunakṣatra:

Why do you say,

"World-honored One, please be cautious. O Tathāgata, take heed in uttering these words?" Sunakṣatra replied,

"That ascetic Pāṭikāputra has great authority and power. He might appear here through the power of transfiguration and disprove the words of the World-honored One. "

I said to Sunakṣatra,

"Has there been any occasion on which the words of the Tathāgata were contrary to whatever is spoken?" Sunakṣatra replied,

"No, sir.

"

Again I said to Sunakṣatra,

"Having admitted this, why then do you say,

'World-honored One, be cautious. O Tathāgata, take heed in uttering these words'?"

Sunakṣatra replied,

"World-honored One, you should go see the ascetic Pāṭikāputra yourself and listen to the words of the gods who come to talk to you, sir.

"

I [promptly] replied,

"I also know it by myself as well as from the words of the gods. [For instance], the general Ajita of Vaiśālī, after the 68

Sutra 15: The Episode at Anupiya

dissolution of his body at the end of his life, was born in Trāyastriṃśa Heaven. He came to see me, saying,

'The brāhmaṇaPāṭikāputra does

not know shame despite the fact that he breaks the precepts, tells lies, and makes false accusations among the crowd of people in Vaiśālī, such as "The general Ajita was born among the dead hungry ghosts after the dissolution of his body at the end of his life. " On the contrary, I was

reborn in Trāyastriṃśa Heaven after my death, sir. '

Thus, I know Pāṭikāputra by myself and also from the god who came to tell me about his fraudulence. I then said to the foolish man Sunakṣatra, "If you do not believe my words, I may have to ask you go to Vaiśālī and make an announcement that after tomorrow's meal I shall come to meet Pāṭikāputra.

"

The Buddha said to the brāhmaṇa:

Sunakṣatra, after passing the night, wearing the saṃghāṭīrobe and with his almsbowl in hand, entered the city for almsround. He then spoke in detail to the crowd of brāhmaṇas, śramaṇas, and brāhmaṇaascetics in the city of Vaiśālī,

"The brāhmaṇaascetic Pāṭikāputra said to the crowd of people,

'Just as the śramaṇaGautama praises his knowledge, I too can also assert that I have great knowledge. Just as the śramaṇaGautama has a great power of influence, so do I also possess a great power of influence. Just as the śramaṇaGautama claims that he has supernormal power, I too can say that I have such power. Again, just as the śramaṇaGautama has truly realized the path of transcendence, I too can claim that I have realized such a path. I can demonstrate miracles through [similar] supernormal powers as those shown by him. If the śramaṇashows a single miracle, I shall demonstrate two. If he shows two, I shall demonstrate four, and so on—whatever number of miracles the śramaṇaGautama shows, I shall double that number without exception for my demonstration. ' Now the śramaṇaGautama wishes to come to meet Pāṭikāputra. All of you in this crowd should visit the place of Pāṭikāputra. "

At that time, the brāhmaṇaPāṭikāputra was walking on a road. Having found him, Sunakṣatra hurried to reach him and said to him, "You have

spoken to the crowd of Vaiśālī citizens with the following words, 'Just

as the śramaṇaGautama has a great wisdom, I too have a great wisdom' 69

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II and so on. And 'Whatever number of miracles the śramaṇa shows through his supernormal power, I will demonstrate double that amount. '

Having heard your claim, Gautama is now coming to your residence. You should go home and meet him there. "

[Pāṭikāputra] replied, repeating his words, "Certainly, I am returning.

Certainly, I am returning.

" Though he said this, he was thoroughly frightened, with his hair all standing on end. He returned to his tindukatree forest and, sitting on a charpoy, he was worried and confused. The Buddha continued, speaking to the brāhmaṇa: After the day's meal, I visited Pāṭikāputra's home accompanied by many śramaṇas, brāhmaṇas, ascetics, and lay devotees of the Licchavi clanspeople, and took a seat. There was a brāhmaṇaascetic, Śara by name, among those present, to whom they instructed, "Go into the forest and

tell Pāṭikāputra,

'Now, many Licchavi śramaṇas, brāhmaṇas, ascetics, and lay devotees have assembled at your residence. They have agreed in admitting that you, Son of Pāṭikā, have made these claims to the crowds of citizens,

"Just as the śramaṇaGautama has great insight, I too have great knowledge,

" and so on. And "Whatever number of miracles the śramaṇashows through his supernormal power, I will demonstrate double that amount. " Now, therefore, the śramaṇaGautama has come to your forest. You should go meet him. '"

Thereupon, having been thus instructed by the people's request, Śara went into the tindukatree forest and said to the ascetic Pāṭikāputra, "All

the Licchavi śramaṇas, brāhmaṇas, ascetics, and lay devotees have assembled in the forest at your abode. They agreed in consensus that you, Son of Pāṭikā, have made claims to the crowds of citizens, 'Just as

the śramaṇaGautama has great insight, I too have great knowledge, '

and so on, up to saying,

'Whatever number of miracles the śramaṇa shows through his supernormal power, I will demonstrate double that amount.

' Now the śramaṇaGautama has come to your forest. You should go there and meet him.

"

At that moment, Pāṭikāputra replied to Śara, "I am coming, I am coming.

" Having replied, he restlessly turned his body right and left on the charpoy. His foot then became hooked and entangled in the ropes of the 70

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charpoy, so that he could not get his foot free fromit, let alone walk to meet the World-honored One.

Śara then said to Pāṭikāputra,

"Having no knowledge, you say only

empty words: 'I am coming. I am coming.

' But you are unable to extricate

yourself from the charpoy. How can you walk to the place where the assembly is waiting?" Having thus reprimanded Pāṭikāputra, the brāhmaṇaascetic Śara returned alone to the assembly, reporting, "I have

gone to speak to Pāṭikāputra, delivering your message. He only replied, 'I am coming, I am coming,

' but he restlessly tossed around on the charpoy and his foot became entangled in the rope, and he cannot extricate himself from it. Since he cannot extricate himself from the charpoy, how can he walk to this place and meet us?"

At that moment there was a certain Licchavi minister sitting among the assembly. He stood up and, having rearranged his robes to expose his right shoulder, he knelt with both palms joined together and said to the assembly,

"Honored members of this assembly, please wait awhile. I shall now go and get that person to return with me. "

The Buddha continued speaking to the brāhmaṇa: At that time, I said to that particular Licchavi minister, "That ascetic,

Pāṭikāputra, speaks such words, upholds such a view, and insists on such self-conceit. There is no sense in forcing him to meet me. Even if you try to bind him with leather ropes to a group of oxen and drag him away to the extent of crushing his body, he would not come here by renouncing his words, his view, and his self-conceit. If you cannot believe my words, you may go see that person yourself.

"

The Licchavi minister then went to Pāṭikāputra and said to him, "All

the Licchavi śramaṇas, brāhmaṇas, ascetics, and lay devotees have assembled in the forest at your abode. They agreed in consensus that [you] have made claims before the crowds of citizens, saying, 'Just as

the śramaṇaGautama has great knowledge, I too have great knowledge, '

and so forth. And 'Whatever number of miracles the śramaṇashows through his supernormal power, I will demonstrate double that amount. '

Now the śramaṇaGautama has come to your forest. You should return there.

"

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II 69a

At that moment, Pāṭikāputra replied to the Licchavi minister, "I am

coming. I am coming.

" Having replied thus, he restlessly turned his body right and left on the charpoy and his foot became hooked and entangled in the rope, so that he could not extricate his foot from the charpoy, let alone walk to meet the World-honored One. The Licchavi minister then said to Pāṭikāputra, "Having no knowledge,

you only say empty words,

'I am coming.

' You are unable to extricate

yourself from this charpoy. How can you go to the place where the assembly of people are waiting?"

The minister then said to the ascetic, "Many wise people acquire new

insights through analogy. Once in the immemorial past, a lion, king of all animals, lived in a deep forest. When the lion went out in the morning, it looked around all the four directions, promptly roared vigorously three times, and then toured through the fields to choose a kind of flesh for his food. O Pāṭikāputra, as soon as that lion, having finished his meal, returned to its forest, a wild jackal, which had followed after the lion, ate the leftover carrion and thus, filled with vigor, it claimed "What beast is this lion, no greater than I? I can now keep an entire forest under my control; I come out of the cave in early morning, look around in all the directions, promptly roar three times, then tour through the jungle to choose my favorite flesh and feed on it. "

The next morning the jackal came out of its cave and promptly roared three times before stepping out for touring. While it wished to roar like a lion, it turned out to be only the howling of a jackal. Your case is just like that of the jackal. Despite the fact that you are indebted to the Buddha's gracious influence, on account of which you sustain your life in the world and receive people's material support, you are now trying to compete with the Tathāgata.

"

Thereupon, the minister reprimanded Pāṭikāputra by composing the following verses:

A wild jackal claims to be a lion and Praises himself as the king of animals. Despite wishing to make a lion's roar, The animal makes only the howling of a jackal. 72

Sutra 15: The Episode at Anupiya

Abiding alone in an empty forest,

It claims to be the king of animals. Despite wishing to make a lion's roar, The animal makes only the howling of a jackal. Squatting on the ground,

The animal seeks the burrows of field mice, Cutting through the mounds, it searches for the carcass. Despite wishing to make a lion's roar, The animal makes only the howling of a jackal. The Licchavi minister said to Pāṭikāputra, "You too, are like that jackal,

indebted to the Buddha's gracious influence, you have subsisted in the world and enjoyed receiving material support. Yet you try to compete with the Tathāgata.

"

The minister then reprimanded Pāṭikāputra further by means of four other analogies, and then returned to the assembly, reporting, "Delivering

the message of this assembly, I urged Pāṭikāputra to come to this assembly. Even though he replied, 'I am coming, I am coming,

' he restlessly

turned his body right and left on the charpoy and his foot then became hooked and entangled within the rope so that he could not extricate his foot from that couch, let alone walk to meet the World-honored One. "

At that moment, the World-honored One said to the Licchavi minister: As I told you before, it is senseless even if you wish to urge this man to come along with you to this place to meet us. Even if you try to bind him with leather ropes to a group of oxen and drag him away to the extent of crushing his body, he would not agree to come here by renouncing his words, his view, and his self-conceit. O brāhmaṇa, I then gave the assembly my exhortation on the Dharma, encouraging them, benefitting them, and delighting them. Upon making the lion's roar three times, my body ascended into midair and returned to my original abode. The Buddha said to the brāhmaṇa:

A śramaṇaor a brāhmaṇaasserts that the gods Brahmā and Īśvara created this world entirely. I asked him a question, "Was the world as a whole

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II 69b

created by Brahmā and Īśvara?" He could not answer and counter questioned me, "O Gautama, what do you think about that?" I replied, "It may be answered that when this world was initially destroyed, those sentient beings who had survived in Ābhāsvara Heaven reached the end of their life spans and the end of their dispositional forces, and were subsequently born in the Brahmā heaven of [vast] emptiness. They, however, gave rise to craving and attachment in themselves and wished for other sentient beings to be born there. The other sentient beings, upon reaching the end of their life spans and of the end of their dispositional forces, were again born in that heaven. Those sentient beings then thought to themselves,

'I am now the god Brahmā, having arisen suddenly without cause. For there is no creator of my being, while I can reach each and every destiny of all meanings without exception, and acquire total freedom in all thousands of worlds. I am able to act as cause [for all things] and transfigure myself into any and all forms. I am the primordial and most subtle being, becoming father and mother of humankind. I was initially alone without a companion when I first came here, but because of my power all the sentient beings have been multiplied. I am the creator of these sentient beings.

'

"The other sentient beings then followed suit, asserting, 'He was the

god Brahmā, having arisen suddenly without cause. For there was no creator of his being, while he could reach every destiny as to all meanings without exception, endowed with total freedom in all thousands of worlds. He could act as cause [of all things] and transfigure himself into any and all forms. He is the primordial and most subtle being, becoming father and mother of humankind. Because of his initial being, all of us come to being. This great god Brahmā created all of us.

'

"These sentient beings then reached the end of their lives and were born into this world according to the creator's will, gradually grew up, then shaved their hair and beards, donned the three robes, renounced domestic life, and accomplished the path of religion. They enter the mental concentration and recollect the origin of their being through the mind of concentration, and utter the following words: 'This great Brahmā arose suddenly without cause. Created by no one, he can reach, without exception, each and every destiny of different meanings and acquire 74

Sutra 15: The Episode at Anupiya

total freedom in all thousands of worlds. He can act as cause for anything and transfigure himself into any and all forms. He is the primordial and most subtle being, father and mother of humankind. That great Brahmā is permanent, does not change; but we, created by that deity, are subject to the law of impermanence and cannot abide forever. We are those that are in incessant change.

'"

O brāhmaṇa, my answer was like that. On the basis of my assistance, each of those śramaṇas and brāhmaṇas said,

"Brahmā and Iśvara created

this world.

" O brāhmaṇa, in fact the origin of this world is beyond the power of the god Brahmā; only the Buddha knows it absolutely. The Buddha alone can go beyond the creation of the world and know what is beyond. Though he knows this he is not attached to it, but knows creation as it really is in terms of suffering, causal concatenation, cessation, and the essential path of transcending both satisfaction and dissatisfaction. Having seen this world and its creation through the insight of the universal equality [of the psychophysical elements], he thereby realizes liberation with no residual influence of defilement. Such is called the Tathāgata. The Buddha said to the brāhmaṇa:

A śramaṇaor a brāhmaṇasays,

"Pleasure and being corrupted by pleasure

is the beginning of the human being.

" I said to him,

"Why do you say that

pleasure and corruption by pleasure is the beginning of the human being?" He, however, could not answer and counterquestioned me, "What do you

think about that?" I replied,

"It may be answered that when those sentient

beings in Ābhāsvara Heaven were delighted with pleasure and corrupted by pleasure, and at the end of their life spans they came to be born in this world, gradually grew up, shaved their hair and beards, donned the three robes, renounced family life, and accomplished the path of religion. They entered the mental concentration and recollected their origins through the power of mental concentration, saying,

"While those sentient beings do

not like pleasure and are not corrupted by pleasure, abiding always in that original place unchanged, we humans are fond of pleasure and play and thus subject to the law of impermanence and change. "

O brāhmaṇa, my answer would be like that. For this reason, the śramaṇaor the brāhmaṇaregards pleasure and play as the beginning of 75

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II the human being. In this manner, only the Buddha knows the beginning absolutely, and also by going beyond the beginning of humankind, he knows what is beyond. Though he knows this, he is not attached to it but sees it as it really is, in terms of suffering, causal concatenation, cessation, and the essential method of transcending both satisfaction and dissatisfaction. Having seen the beginning of humankind through the insight of the universal equality [of the psychophysical elements], he thereby realizes liberation without any residual influence of defilement. Such is called the Tathāgata.

The Buddha [again] said to the brāhmaṇa:

A śramaṇa or a brāhmaṇa may say,

"Someone who is mentally

debauched (i.e., having a corrupted mind) by pleasure is the beginning of the human being.

" I questioned him,

"Do you really regard a mind

corrupted by pleasure to be the beginning of the human being?" He could not answer, and counterquestioned,

"O Gautama, what do you think

about it, sir?" I then said to him,

"Some sentient beings, while watching

each other intimately, become corrupted. When they died they came to be born in this world, gradually grew up, shaved their hair and beards, donned the three robes, renounced domestic life, and accomplished the path of religion. Entering mental concentration, they know their origins through the power of mental concentration and say, "Those sentient

beings did not see each other and hence their minds were not corrupted, so they were permanent and unchanged. We used to see each other and so our minds were corrupted, and thus we became impermanent and subject to change.

"

O brāhmaṇa, it is like that. For this reason, the śramaṇaor the brāhmaṇaregard mental corruption as the beginning of the human being. In this way, the Buddha alone knows it absolutely and also goes beyond the beginning of the human being and knows what is beyond. Though he knows this he is not attached to it but sees it as it really is, in terms of suffering, causal concatenation, cessation, and the essential method of transcending both satisfaction and dissatisfaction. Having seen the beginning of the human being through the insight of the universal equality 76

Sutra 15: The Episode at Anupiya

[of the psychophysical elements], he thereby realizes liberation without any residual influence of defilement. Such is called the Tathāgata. The Buddha [again] said to the brāhmaṇa:

A śramaṇaor a brāhmaṇasays,

"I came to be born without a cause.

" I

said to him,

"You really assert that you were born without any cause?" He could not answer, and counterquestioned me. I answered, "Some sentient beings who have neither thought nor knowledge, when they give rise to thought they subsequently die and come to be born in this world, gradually grow up, shave their hair [and beards], renounce domestic life, don the three robes, and at once enter mental concentration, cognizing their origins through the power of the mental concentration. They say, "I

was nonexistent but now, suddenly, [I] exist. This world is essentially nonexistent but is now existent. This is real and the rest is false. "

O brāhmaṇa, it is like this. For this reason, the śramaṇaor brāhmaṇa regards our existence as causeless. The Buddha alone knows it absolutely and also goes beyond the beginning of the human being and knows what is beyond. Though he knows this, he is not attached to it but sees it as it really is, in terms of suffering, causal concatenation, cessation, and the essential method of transcending both satisfaction and dissatisfaction. Having seen the beginning of humankind through the insight of the universal equality [of the psychophysical elements], he thereby realizes liberation without any residual influence of defilement. Such is called the Tathāgata.

The Buddha [again] said to the brāhmaṇa:

My theory is like the following, which some śramaṇas and brāhmaṇas secretly criticized, saying,

"Those self-claimed disciples of the śramaṇa

Gautama enter liberation on the basis of purity and genuineness and thus accomplish the act of purification [of the defilements]. They know purity and genuineness, but they do not know the universal purity of human spirituality.

" I do not support this theory that my disciples enter liberation on the basis of purity, accomplishing the act of purification through genuine practice, and they know purity and genuineness but do not know 77

70a

The Canonical Book of the Buddha's Lengthy Discourses, Volume II the universal purity of human spirituality. O brāhmaṇa, I myself assert that my disciples enter liberation on the basis of purity and genuineness, accomplishing purification [of the defilements], and thus know the state of universal purity [as to human spirituality].

At that time, the brāhmaṇasaid to the Buddha:

They spoke slanderous words against the śramaṇaGautama to no good benefit, saying,

"The śramaṇa(i.e., the Buddha) himself admitted, 'My

disciples enter liberation on the basis of purity and genuineness and thus accomplish the act of purification [of the defilements]. They know purity and genuineness but they do not know the universal purity of human spirituality.

'" Contrary to this slanderous statement, the World-honored One has not made such a statement. The World-honored One has himself asserted that his disciples enter liberation on the basis of purity and genuineness, accomplishing purification [of the defilements], and thus know the state of universal purity [as to human spirituality]. The brāhmaṇaagain said to the World-honored One: I wish also to enter liberation on the basis of purity and genuineness so that I can accomplish the act of purification of all defilements and know the state of universal purity, sir.

The Buddha replied:

If you wish to realize that goal it will be exceedingly difficult, because you hold a different (i.e., wrong) view, a different principle of perseverance, and a different set of practices. Based on any other view than the right one, it is extremely difficult to enter the liberation of purity and genuineness. Only if you continue to uphold goodwill and friendly association with the Buddha without hiatus will you be able to secure the comfortable state of happiness for a long time to come. At that time, having listened to the Buddha's exhortation, the brāhmaṇa Bhārgava was delighted and respectfully received the teaching and carried out what was taught by the Buddha.

[End of Sutra 15: The Episode at Anupiya]

78

Sutra 16

Kalyāṇa-jātika

(Dīgha Nikāya31: Siṅgālovāda Suttanta)

Thus have I heard. At one time, the Buddha was sojourning on Vulture Peak in the city of Rājagṛha, together with one thousand two hundred and fifty disciples. At that time, at the appropriate time, the World-honored One, wearing the saṃghāṭīrobe and with his almsbowl in hand, entered the city and proceeded for almsround. There was a son of a wealthy family in Rājagṛha, Kalyāṇa-jātika20by name. Early in the morning he went out of the city, reached the park grove, made an excursion there, and then, after bathing in water and moistening his entire body, he bowed toward all directions: east, west, south, north, above, and below, completing the same veneration without exception. At that time, the World-honored One happened to be in the grove that belonged to Kalyāṇa-jātika, the son of the wealthy family, and having seen him carry out his morning rite, [the Buddha] said to Kalyāṇa-jātika: Why have you gone out of the city in the early morning, bathed to moisten your body in this grove, and conducted the rite of bowing toward all directions?

Kalyāṇa-jātika replied to the Buddha:

When my father died, he left his advice to me as his will: "If you wish to carry out a certain rite, you should make your veneration toward the directions of east, west, south, north, above and below. " I have been

faithfully upholding my father's instruction, sir. Thus, after bathing, joining palms respectfully, I venerate all the directions, without exception, in the order of the east, south, west, north as well as above and below. The World-honored One said to Kalyāṇa-jātika:

O son of the wealthy family, your rite of veneration has only directional links. Though I do not deny the meaningfulness of your rite, I say that 79

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II there is a similar, yet distinct in meaning, form of the rite belonging to the wise and saintly in my religious practice.

Kalyāṇa-jātika said to the Buddha,

"May the World-honored One please

teach me the veneration of the six directions that is practiced by the wise and saintly.

"

The Buddha replied to the son of the wealthy family, "Listen attentively,

you should retain and consider well the following. I shall give you an account of the practice.

"

Kalyāṇa-jātika replied,

"Yes, sir. My wish [for you to teach me the rite] is realized.

"

The Buddha continued:

If a wealthy person, or a son [or daughter] of a wealthy family knows what the four kinds of action defilement (karma-kleśa) are and does not commit any of the four bases of evil action, and also if he knows what the six kinds of detrimental action against prosperity and wealth are, and does not commit any of the six detrimental actions, O Kalyāṇajātika, such is called the "six directional rites of veneration" to be practiced by the wise and saintly. If your life in this world is good you are bound to acquire good rewards. What you have undertaken as your [livelihood] in this life will also be your undertaking in the next life. In the present life, if you acquire a single reward as commended by the knowledgeable, then at your death you will be reborn in a good place in the heavens. O Kalyāṇa-jātika, you should know that the four kinds of defiled actions are (1) taking life (killing), (2) taking what is not given (stealing), (3) committing sexual impropriety, and (4) engaging in false speech. What are the four bases of evil action? They are (1) desire, (2) anger, (3) fear, and (4) delusion. If a wealthy person or the son [or daughter] of a wealthy family should commit an offense of [any of] these evil actions, that action will inevitably lead to the loss or exhaustion of their wealth and prosperity.

Having thus exhorted, the Buddha repeated it in verse: If one is hampered by four kinds of bases of evil conduct, Namely, desire, anger, fear, and delusion,

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Sutra 16: Kalyāṇa-jātika

His fame and popularity will decline every day

Just as the waning moon proceeds toward its total extinction. The Buddha again said to Kalyāṇa-jātika:

If a wealthy person or the son [or daughter] of a wealthy family does not commit any offense in these bases of evil action, there will be increase and development of their wealth and prosperity.

Again the World-honored One composed a verse:

If one does not commit any offense

Of the defilements of desire, anger, fear, and delusion, His fame grows and increases every day

Just as the waxing moon proceeds toward its round perfection. The Buddha said to Kalyāṇa-jātika:

The six kinds of detrimental action against prosperity and wealth are (1) ingesting intoxicants, (2) gambling, (3) wasting one's wealth, (4) enchantment by music and dance, (5) associating with bad characters, and (6) being indolent and idle. These are the six detrimental actions to prosperity and wealth. O Kalyāṇa-jātika, if a wealthy person or the son [or daughter] of a wealthy family understands what the four defiled actions are, refrains from committing an offense of any of the four bases of evil action, and also knows these six detrimental actions to wealth and prosperity, he will become free from the four bases of evil action and will venerate all six directions. If your life in this world is good, you are bound to acquire good rewards. What you have undertaken as your [livelihood] in this life will also be your undertaking in the next life. In the present life, if you acquire a single reward as commended by the knowledgeable, at your death you will be reborn in a good place in the heavens.

O Kalyāṇa-jātika, you should know that drinking intoxicants results in six kinds of loss: (1) loss of wealth, (2) becoming prone to illness, (3) being drawn into fights and disputes, (4) having a bad reputation that spreads, (5) being unable to control outbursts of anger and rage, and (6) the diminishing of wisdom each day. O Kalyāṇa-jātika, if a 81

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II wealthy person or the son [or daughter] of a wealthy family continues to ingest intoxicants without stopping, his family business will lose productivity each day.

O Kalyāṇa-jātika, playing dice in gambling results in six kinds of loss: (1) exhausting one's wealth each day, (2) if succesful in gambling, creating enmity, (3) being reprimanded by the wise, (4) others will not believe or respect those who gamble, (5) being avoided by and alienated from the people of society, (6) giving rise to a mentality that inclines toward [committing] theft. O Kalyāṇa-jātika, these are called the six kinds of loss resulting from gambling. If a wealthy person or the son [or daughter] of a wealthy family continues to engage in gambling, his family business will lose productivity each day.

Dissipation results in six kinds of loss: (1) one does not protect himself, (2) one does not protect his wealth and property, (3) one does not protect his descendants, (4) he is always fearful and frightens others, (5) he becomes entangled in the evil psychophysical elements, resulting in suffering, and (6) he easily and willingly succumbs to delusion. These are called the six kinds of dissipation. If a wealthy person or the son [or daughter] of a wealthy family should continue to dissipate, his family business will lose productivity each day.

O Kalyāṇa-jātika, enchantment by music and dancing results in six kinds of loss: one seeks for (1) songs, (2) dances, (3) string instruments, (4) hand-played instruments, (5) drums and percussive instruments, and (6) telling stories. These are called the six kinds of loss caused by music and dance. If a wealthy person or the son [or daughter] of a wealthy family should continue to be enchanted by the entertainment of music and dance, his family business will lose its productivity each day. Association with bad characters also results in six kinds of loss: (1) contriving deception, (2) preferring secret meetings, (3) inducing others to engage with bad groups, (4) cheating others for one's own profit, (5) pursuing after undue wealth and profit, and (6) taking delight in exposing others' faults. These are called the six kinds of loss caused by association with bad characters. If a wealthy man or a son of a wealthy family should continue to associate himself with bad characters, his family business will lose productivity each day.

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Sutra 16: Kalyāṇa-jātika

Indolence results in six kinds of loss: (1) no effort in work because of having wealth and an easy life, (2) no effort in work because of poverty, (3) no motivation for effort because of cold weather, (4) no effort because of hot weather, (5) no effort because of the early morning, and (6) no effort because of the late afternoon. These are called the six kinds of loss caused by indolence. If a wealthy person or the son [or daughter] of a wealthy family should continue to be indolent, his family business will lose productivity each day. Having thus exhorted, the Buddha again composed the following verses: Beguiled by intoxicating liquors, One will be surrounded by drinking companions. Having accumulated wealth through right means, One will distribute it until it is exhausted. Drinking liquor, one loses discipline, Always delighting in song and dance. Visiting others' houses in the daytime, One falls and is trapped in a pit. Swayed by bad characters,

One cannot reform his conduct, Slandering mendicant wanderers, Holding wrong views that will be laughed at in the world, Impure action is what people shun. Judging people based only on their good or bad external appearance, Arguing about nothing but gambling, Keeping company with bad characters, None of whom would urge one to forsake gambling, Impure action is what people shun. Beguiled by intoxicating liquors, Forgetting to measure the degree of one's poverty, Slighting the weight of one's wealth, Accustomed to a degree of extravagance, Thus one destroys his household and Surmounts it with troubles and disaster. Associating with a gambling party, 83

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II Combined with the habit of drinking, One ends up together with others at a brothel, Accustomed to vulgar and lowly behavior, His life goes down like a waning moon proceeding to extinction. Doing evil things, seeing evil things, One commits evil actions alongside with bad characters, He gains nothing from beginning to an end, In this world as well as in the next. Indulging in sleep during the day,

Waking late in the night with unwholesome expectations, Being alone in the darkness, with no good friend, He is unable to keep up his household. Though he recognizes the things to be done in the morning or in the evening,

Yet he leaves them undone,

When it is cold or hot, he neither begins nor completes The tasks he needs to do, idly postponing them, Thus throwing away an opportunity for success. Without taking account of cold or heat, If he strives to do things in the morning or in the evening, There would be nothing that cannot be accomplished, Nor would there be any worry, having thus realized the goal. The Buddha said to Kalyāṇa-jātika:

There are four kinds of enemies who appear to be one's close friends. You should recognize their behavior. What are these four? They are (1) one who seeks a better shelter out of greed, (2) one who flatters with appealing words, (3) one who acts with deceptive obedience, and (4) one who is a bad character.

[Again] the Buddha said to Kalyāṇa-jātika: There are four types of seeking shelter out of greed. What are these four? They are (1) initially giving but later on stealing, (2) giving a little but demanding much more in return, (3) following the stronger out of fear, 84

Sutra 16: Kalyāṇa-jātika

and (4) being a companion [to someone] in the hope of gaining something. These are the four types of seekers of shelter, through which an enemy seeks association.

[Again] the Buddha said to Kalyāṇa-jātika:

There are four kinds of flattery with appealing words. What are these four? They are (1) agreeing with an associate as to good and bad with no discrimination, (2) abandoning an associate when there is difficulty and trouble, (3) secretly hindering an associate from taking an alternative good course, and (4) refusing to rescue an associate experiencing a crisis. These are the four types of flattery through which an enemy seeks association. There are four kinds of deceptive obedience [in words but not in action]. What are these four? They are (1) deception in the beginning, (2) deception later on, (3) deception when witnessing against [someone], and (4) punishing [someone] for the slightest fault. These are the four types of deceptive obedience through which an enemy seeks association. There are four kinds of bad characters [with whom one may associate]. What are these four? They are (1) someone with whom one is acquainted when drinking, (2) someone with whom one is acquainted when gambling, (3) someone with whom one is acquainted when procuring prostitutes, and (4) someone with whom one is acquainted when indulging in entertaining songs and dances. These are the four types of bad characters with whom one may seek association. Having thus exhorted, the World-honored One again composed verses: Those bad characters who seek out a better shelter from one, Speak flattering words for the same reason,

Behave with deceptive obedience likewise, and

Become acquainted in questionable circumstances.

One cannot rely on them.

The wise should recognize them always and

Distance themselves from them,

Just as when avoiding taking a dangerous shortcut on a long journey. The Buddha said to Kalyāṇa-jātika:

85

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II There are four kinds of true friends with whom you should associate, who are beneficial and provide relief and protection. What are these four? They are (1) one who urges restraint in cases of wrongdoing, (2) who is merciful and sympathetic, (3) who gives benefit to others, and (4) one who shares both the happiness and misery of others. These are true friends who assist by calling for restraint in cases of wrongdoing and benefit others variously, and who offer relief and protection. One should always associate with these kind of friends.

O Kalyāṇa-jātika, there are four kinds of association with those who provide benefit, relief, and protection. What are these four? They are (1) one who restrains others from committing wrongdoing, (2) one who shows the norm of honesty, (3) one who has mercy and is sympathetic, and (4) one who teaches the path to rebirth in the heavens. Such a friend is one who restrains others from wrongdoing, benefits others, and provides relief and protection. Again next, there are four kinds of merciful sympathy: (1) rejoicing with others who receive benefit, (2) being concerned about their wrongdoing, (3) praising their virtues, and (4) restraining those who are eager to expose others' wrongdoing. These are the four types of merciful sympathy, which are beneficial and provide relief and protection. There are four kinds of benefits. What are these four? They are (1) assisting one in self-restraint, (2) guarding against someone expending and losing their wealth, (3) providing support for someone so that they may be free from fear, and (4) giving mutual warning and advising others privately. These are the four types of providing benefit, relief, and protection. There are four types of sharing others' happiness and misery. What are these four? They are (1) giving unsparingly of one's own life and body for others, (2) giving unsparingly of one's own wealth for others, (3) removing any source of fear for others, and (4) offering mutual warning and advice for others privately. These are the four types of sharing happiness and misery that provide benefit, relief, and protection. Having thus exhorted, the World-honored One composed the following verses:

Restraining wrongdoing prevents close association with bad characters,

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With merciful sympathy, there is true association with others, Whoever is beneficial to others increases that association, Simultaneously establishing an association among equals. This kind of friendly association should be promoted, It is such associations in which the wise abide,

The friendly association that is incomparable,

Yet is comparable to a merciful mother accompanying her child. If one wishes to have such associations,

He [or she] should seek a friend who is spiritually well established, Through whose association one acquires precepts,

Just as if the light of a flame illuminates him.

The Buddha said to Kalyāṇa-jātika:

You should know the six directions. What are these six? One's father and mother are in the eastern direction, one's teacher and elder are in the southern direction, one's wife and children are in the western direction, one's close friends are in the northern direction, one's servants are in the downward direction, and one's religious guides (śramaṇaor brāhmaṇa) are in the upward direction. O Kalyāṇa-jātika, as a child of one's parents, you should be filial to them in terms of five norms. What are these five? They are (1) to support one's parents so that they are free from privation, (2) to confide in them whatever one wishes to do, (3) to be obedient to them in whatever they do [that is right], without opposing them, (4) to not go against their right livelihood, and (5) to continue the same livelihood of one's parents without cessation. O Kalyāṇa-jātika, one should be filial to one's parents in terms of these five norms. Parents also should intimately respect their children in terms of five norms. What are these five? They are (1) to restrain their son [or daughter], not permitting them to engage in wrong conduct, (2) to show what is good by direct instruction, (3) to have their love permeate their child's bones and marrow, (4) to seek a good spouse for them, and (5) to provide their child with whatever is needed at times. O Kalyāṇa-jātika, if a son [or daughter] is obedient and respectfully carries out parental instructions, he will be secure, without any fear or anxiety.

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O Kalyāṇa-jātika, a disciple should respect his teacher in terms of five norms. What are these five? They are (1) providing him with necessary material support, (2) serving him with respect and reverence, (3) honoring him as above one's position, (4) respectfully accepting his instruction without failing, and (5) listening to his teaching and upholding it. O Kalyāṇa-jātika, being a disciple, one should respect his teacher according to these norms. A teacher should guide his disciple with respect in terms of five norms. What are these five? They are (1) cultivating his student according to the Dharma, (2) teaching what he has not yet heard, (3) enabling him to understand the meaning of what he has heard, (4) showing him meritorious friends, and (5) giving him all of one's knowledge without sparing. O Kalyāṇa-jātika, if a disciple is obedient and respectfully carrys out his teacher's instructions, he will be secure, without any fear or anxiety.

O Kalyāṇa-jātika, a husband should respect his wife in terms of five norms. What are these five? They are (1) maintaining mutual respect with one's wife, (2) maintaing a proper attitude [toward one's wife], (3) accompanying her during times of changing clothes and dining, (4) waiting for her preparations for an outing, and (5) entrusting her with household matters. O Kalyāṇa-jātika, a husband should attend his wife respectfully as [outlined] above, and the wife, too, should respect her husband in terms of five norms. What are these five? They are (1) waking up before her husband, (2) staying behind him, (3) speaking harmoniously, (4) following him respectfully, and (5) consulting him before deciding things. O Kalyāṇa-jātika, if a husband treats his wife with respect as mentioned above, he will be secure, without any fear or anxiety. O Kalyāṇa-jātika, a person should be respectful toward his relations in terms of five norms. What are these five? They are (1) offering gifts, (2) giving good advice, (3) sharing benefit, (4) acquiring profit equally, and (5) not deceiving them. O Kalyāṇa-jātika, these are the five norms through which one should be respectful toward one's relations. One's relations, too, should be respectful toward a member of their family in terms of five norms. What are these norms? They are (1) guarding [against] undisciplined conduct, (2) guarding [against] the wasteful loss of wealth, (3) protecting one who is in fear because of danger, (4) giving 88

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mutual warning and consultation privately, (5) praising others always. O Kalyāṇa-jātika, if a member of one's family respectfully acts toward his relatives in the manner [outlined] above, he will be secure, without any fear or anxiety.

O Kalyāṇa-jātika, a master should supervise his servants in terms of five norms. What are these five? They are (1) assigning work according to their capabilities, (2) providing them with food and drink at proper times, (3) rewarding them for their work at times, (4) giving medicine when they become ill, and (5) giving them days off from work. These are the five ways for supervising one's servants. Servant workers should serve their master in terms of five norms. What are these five? They are (1) waking up early in the morning, (2) working with careful attention, (3) neither transferring one's work nor taking work in exchange with another worker, (4) following a certain order in conducting their duties, and (5) praising the name of their master. These are the ways a master should treat his workers. If he treats his workers like this, he will be secure, without any fear or anxiety.

O Kalyāṇa-jātika, a lay devotee should serve śramaṇas and brāhmaṇas [according to five norms]. What are these five? They are (1) practicing charity through physical work, (2) practicing charity in one's verbal expression, (3) practicing charity through mental alertness, (4) dedicating things at times, and (5) not closing one's house gate [to others]. O Kalyāṇa-jātika, just as lay devotees should serve śramaṇas and brāhmaṇas through the foregoing five norms, the śramaṇas and brāhmaṇas should teach and guide lay devotees in terms of six norms. What are these six? They are (1) helping them refrain from wrongdoing, (2) showing them what is good, (3) guiding them to cultivate good mentality, (4) having them learn [by listening to] the teaching, (5) if they have heard teachings, helping them understand its meaning well, and (6) revealing the way to heaven for them. O Kalyāṇa-jātika, if a lay devotee serves the śramaṇas and brāhmaṇas in these ways, he [or she] will be secure, without any fear or anxiety.

Having thus completed his exhortation, the World-honored One again composed the following verses:

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Father and mother are placed in the eastern direction, Teachers are in the southern direction, Wife and children are in the western direction, Relations are in the northern direction, Servants are in the downward direction, Śramaṇas and brāhmaṇas are in the upward direction. If a son [or daughter] of a wealthy families venerate all the directions and

Respectfully follow the rite of veneration in regularity, They will realize heaven upon their deaths. Gracious charity and sympathetic talk can Provide people with much gain and advantage, Sharing benefit together with others, Equalizing gains between oneself and others, Letting one's possessions be open and accessible to others, These are the four norms, like the wheels [of a cart], That bear the heavy burden and responsibility. If there were none of these norms in the world, There would be no filial piety whatsoever. These are the four norms chosen by the wise in this world, Practicing these norms, one may obtain a great result and His [good] name will spread to far-distant regions. Setting up a couch for sittting, placing food and drink before it, Providing whatever is at hand,

Thereby one's [good] name spreads to far-distant regions. Excluding none of the older relations, Showing good benefit in perfect harmony Toward both one's seniors and the juniors, One obtains good fame and reputation. One should first learn skills and arts, and Then afterward he will succeed in business transactions, When one is well established in his business, He should defend his concerns.

In expending wealth, he should not be extravagant. When choosing the head [of the workers], 90

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Whoever is deceptive and resistant should not to be recommended, The accumulation of wealth will rise from a small quantity, Just as a swarm of bees gathers nectar from flowers. Wealth is increased every day, having no loss in the end. First, one should know the proper degree of satisfaction with food; Second, there should not be any slacking in the practice; Third, some resources should be set aside

For times of emergency;

Fourth, cultivated land should be put for mercantile transaction, Marshland should be converted to be pastureland; Fifth, one should build a commemorative tower and shrine (i.e., a stupa), Sixth, monastic dwellings should be built.

The laity should commit themselves to the six venerations, Carrying them out in due order without losing time. If one practices the discipline in this manner, The household will not be lost to dissipation, One's wealth will increase everyday, just as does the great ocean, Into which all the rivers on earth flow.

At that time, Kalyāṇa-jātika said to the World-honored One: It is wonderful, World-honored One. The teaching surpasses my original wish, and it surpasses my father's teaching. It enables the defeated to look up again with hope, it enables a closed heart to open again, and it enables the deluded to be awakened, just as candlelight illuminates a dark room and thus one's eyes are able to perceive again. The exhortation of the Tathāgata is also like this. In many ways it has illuminated the darkness of ignorance and revealed the pure white Dharma. Why is this so? Because the Buddha is the Tathāgata, Arhat, Perfectly Enlightened One he is able to illustrate the truth and is the guide of the world. Now I shall take refuge in the Buddha, Dharma, and Sangha. O World-honored One, may I now be permitted to become a lay devotee in the right Dharma. From today onward until the end of my life, I vow not to commit taking life, nor theft, nor engage in sexual misconduct, nor speak falsehoods, nor ingest intoxicants, sir. 91

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