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

Sutra 19. A Great Assembly

The Canonical Book of the Buddha's Lengthy Discourses, Volume II It is marvelous, sir, O World-honored One, there is hardly anyone who, like the World-honored One, desires less and is satisfied with less. O World-honored One, Your Holiness has little desire [precisely] because of the great supernormal power and splendor that you command. If any of the śramaṇas and brāhmaṇas exercise exertion and realize this particular principle, they are entitled to raise their own banner and declare to all four quarters of the world,

"From now on the World-honored One is endowed

with the discipline of desiring less and being satisfied with less. "

O Śāriputra, you should exhort this particular discipline frequently for the sake of the bhikṣus, bhikṣuṇīs, laymen (upāsakas), and laywomen (upāsikās). If any of them has doubt about the Buddha, Dharma, and Sangha or about the path of practice, they should listen to the foregoing and thereby become free from entanglement in the net of such doubts. At that time, the World-honored One said to Śāriputra: You should exhort this particular discipline frequently for the sake of the bhikṣus, bhikṣuṇīs, laymen, and laywomen.Why? If any of them has doubt about the Buddha, Dharma, and Sangha or about the path of practice, he should be able to resolve his doubt by listening to what you exhort. Śāriputra replied,

"Yes, sir, World-honored One.

"

Thereupon, Śāriputra often exhorted the foregoing for the sake of the bhikṣus, bhikṣuṇīs, laymen, and laywomen. Since the words of his exhortation were pure and genuine, he called his exhortation the "Sutra of Purity. " Having

listened to the Buddha's exhortation, Śāriputra was delighted, respectfully received the doctrine, and carried it out.

[End of Sutra 18: Happiness Caused by Oneself]

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Sutra 19

A Great Assembly

(Dīgha Nikāya20: Mahāsamaya Suttanta)

Thus have I heard. At one time, the Buddha was staying in the forest of Kapilavastu in the Śākya country, accompanied by an assembly of five hundred bhikṣus. All of these disciples were arhats, without exception. Heavenly spirits came from all directions (lit.,

"ten directions") and assembled there

to pay their respects to the Tathāgata and the assembly of bhikṣus. The four gods of Śuddhāvāsa Heaven then thought to themselves: The World-honored One is now staying in the forest of Kapilavastu in the Śākya country, accompanied by an assembly of five hundred bhikṣus, all of whom are arhats, without exception. All the heavenly spirits of the ten directions also came to assemble and pay homage to the Buddha and the assembly of bhikṣus. Let us now also go to the place of the World-honored One and each praise the Tathāgata by composing verses. Thereupon, the four gods of Śuddhāvāsa Heaven descended in an instant, as quickly as the time it takes for a wrestler to bend and stretch out his arm, to the forest of Kapilavastu in the Śākya country.

At that time, having reached the place, the four Śuddhāvāsa gods honored the Buddha by bowing their foreheads to his feet, and stood to one side. One of the Śuddhāvāsa gods then at once composed a verse before the Buddha, praising him:

At the great assembly on this day,

All the heavenly spirits have come to assemble here, For the sake of the Dharma and to pay homage

To this unsurpassed assembly.

Having recited this verse, the god withdrew to one side and remained standing. Another Śuddhāvāsa god then composed a verse, reciting: 133

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II Each bhikṣuobserves a host of defilements,

And singlemindedly makes effort to prevent evil influences. Desire is like an ocean that swallows all flows of rivers, The wise thus defends all of his senses.

Having recited this verse, the god withdrew to one side and remained standing. The third Śuddhāvāsa god then composed a verse, reciting: Terminating the defilements and flattening the pits of attachment, Filling in the ditches of ignorance,

Thus abiding on the ground of purity and evenness, Just as when controlling an elephant.

Having recited this verse, the god withdrew to one side and remained standing. The fourth Śuddhāvāsa god then composed a verse, reciting: Whoever has taken refuge in the Buddha

Will never fall into an evil course of existence.

Having abandoned the human body,

He will acquire the heavenly body of purity.

When the four Śuddhāvāsa gods had completed their verses of praise, the Buddha acknowledged them accordingly. They again honored the Buddha by bowing their foreheads to his feet, and, after circumambulating him three times, they suddenly disappeared.

Soon after the disappearance of the gods, the Buddha said to the bhikṣus: Now the heavenly gods have assembled. Those spirits of the ten directions have also assembled here in great numbers to pay respect to the Tathāgata and the assembly of bhikṣus. O bhikṣus, the past buddhas, arhats, perfectly enlightened ones also attracted heavenly beings to their assemblies in like manner, just as today this assembly has attracted them to come forth into my presence. The future buddhas, arhats, perfectly enlightened ones will also attract heavenly beings to their assemblies in like manner, just as today this assembly has attracted them to come forth into my presence. O bhikṣus, now many heavenly gods have come to assemble, and the spirits of the ten directions have also come here to pay their respect to 134

Sutra 19: A Great Assembly

the Tathāgata and the assembly of bhikṣus. Therefore, I shall call the names of the gods who are present in verse. The bhikṣus should know: Many yakṣaspirits of the earth

Are hidden in the hills and valleys,

Appearing with the aura of authority,

Wearing white garments, clean and spotless. Having been informed of this news,

All the gods are descending from the Brahmā heaven. I shall now call their names in due order without error, The host of gods who are now coming.

O bhikṣus, you should know that

The ordinary people of the world,

Even one out of hundred, cannot see them. Why can't they see these gods?

Looking at the host of seventy thousand yakṣaspirits, Or that of one hundred thousand spirits, They see no one even in one direction.

How much less could they see

All the spirits throughout the world?

The god of the earth is accompanied by seven thousand earth yakṣaspirits of several species. Endowed with supernormal powers, brilliant light, and the colors of their complexions and features, bearing renowned names, they have all come to this forest where the assembly of bhikṣus is held. There is the god of the Snow Mountains (Himalayas), accompanied by six thousand yakṣaspirits of several species. Endowed with supernormal powers, brilliant light, all the colors of their complexions and features, bearing renowned names, with hearts of delight and joy they have all come to this forest where the assembly ofbhikṣus is held. There is the god of Mt. Śairagiri, accompanied by three thousand yakṣaspirits of several species. Endowed with supernormal powers, brilliant light, and the colors of their complexions and features, bearing renowned names, with hearts of delight and joy, they have all come to this forest where the assembly of the bhikṣus is held. These gods and their accompanying sixteenthousands 135

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II yakṣaspirits of several species, all of them endowed with supernormal powers, brilliant light, and the colors of their complexions and features, bearing renowned names, with hearts of delight and joy they have all come to this forest where the assembly of bhikṣus is held. There is also the god Vaiśyamitra, residing in the country of Aśvaka, accompanied by five hundred yakṣaspirits, all equally endowed with supernormal powers and the aura of authority. There is also the god Kumbhīra, residing on the hill called Vepulla near the city of Rājagṛha, accompanied by innumerable yakṣaspirits; they have all come to pay respect and are stationed around the assembly. Again, in the eastern quarter of the heaven there is the guardian god Dhṛtarāṣṭra, overseeing the gandharvademigods, endowed with a great splendor; he has ninetyone sons, all of whom are named Indra and are endowed with supernormal powers without exception. In the southern quarter of the heaven there is the guardian god Virūḍhaka, overseeing many nāgakings, endowed with a great splendor; he has ninety-one sons, all of whom are called Indra and are endowed with supernormal powers without exception. In the western quarter of the heaven there is the guardian god Virūpākṣa, overseeing the kumbhāṇḍademigods, endowed with a great splendor; he has ninety-one sons, all of whom are called Indra and endowed with supernormal powers. In the northern quarter of the heaven there is the guardian god Vaiśravaṇa, overseeing the yakṣa spirits, endowed with great splendor; he has ninety-one sons, all of whom are called Indra and endowed with supernormal powers. These four guardian gods who sustain the world are replete with splendor. With brilliant illumination, they have all come to the forest of Kapilavastu. At that time, the World-honored One, wishing to rid their minds of subtle, deceptive, and unreal nature, invoked the following esoteric passages for incantation (dhāraṇī):

mo jiu lou luo mo jiu lou luo / pi lou luo pi lou luo / zhan tuo na jia mo shi zhi / jia ni yan dou / ni yan dou po na lu / wu hu nu nu / zhu / ti po su mu / mo tou luo / zhi tuo luo si na / jian ta po / na luo zhu du ni sha / shi he / wu lian tuo luo / bi po mi duo luo shu chen tuo luo / na lü ni he / dou fou lou / shu zhi ji po //

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Sutra 19: A Great Assembly

In this manner, the guardian gods, the gandharvademigods, and the rākṣasaspirits, all equally endowed with supernormal powers, brilliant light, and the colors of their complexions and features, bearing renowned names, with hearts of delight and joy have come to the forest where the assembly of bhikṣus is held. At that time, the World-honored One again invoked the following esoteric incantation (dhāraṇī):

a xi / na tuo se / na tou / pi she li sha he / dai cha she po ti / ti tou lai zha /ti po sha he / ruo li ya / jia pi luo / she po na jia / a tuo na jia mo / tian ti jia / yi luo po zha / mo he na jia / pi mo na jia duo / tuo jia tuo yü / na jia luo du / po he sha he / cha ji ti / po ti luo ti / po ti luo ti/ pi mei ta ji he / pi he si po ning / a po po si / zhi duo luo / su he ni na / qiu si duo / a po yu / na jia luo qu a si / xiu ba luo / sa ti nu a jia / fo to sa / shi luo ning / po ya you luo tou po yan lou / su pan tu fo tou / she luo du / jia lei lou // The World-honored One then invoked the following esoteric incantation for the sake of the asurademigods:

qi to / ba du he di / san wu ti / a xiu luo a shi to / po yan di / po san po si / yi di a to / ti po / mo tian di / jia li miao / mo he bi mo a xiu luo to na bi luo to bi mo zhi dou lou xiu zhi di li / po luo he li wu yi lian na po / she li a xi / ba li fu duo luo na / sa bi bi luo ya na na mi / sa na mi di / po li xi ruo / luo ya ba dou lou yi he a po luo mi san / mo you yi / tuo na / ba to ruo pi qiu na san mi di ni ba //

The World-honored One then invoked the following incantation for the sake of the various heavenly gods:

a fu / ti po bi li xi jie / ti yü / po you / duo to to ba lou du ba lou ni / shi ti su mi / ya she a tou / mi duo luo po / jie luo na yi po a luo ti po / mo tian di yü / to she ti she / jie yü / sa bi / na nan duo luo po ba na / yi di pan ta hou di ban na pan ta / ya she bi du / mu to po na a xi jian ta / pi qiu na po di po ni / bi nu ti bu she jie li / a xi di yong mi / na cha ti li fu luo xi ji ta a to man to luo po luo / bi zhan ta su po ni xiao ti po / a to zhan to / fu luo chi zhi ta / su li ya su po ni xiao ti po a to su ti ya / fu luo shi ta / mo jia to po su yin du lü a tou shi jiu fu luo ta lu / shu jia jia luo mo luo na a ta / bi mo ni po / wu po ti ji he / po luo / luo mi a ni/ mu 137

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he bi po / luo mi a ni / sa to mo duo a he li mi sha a ni po zhou du / tan nu a lu you ti she a xi ba sha / she mo / mo he she mo / mo du sha a / mo du shu duo mo / qi to bo dou li a / to mo du ba tou li a xi a luo ye ti po a to li to ye po si / bo luo mo he bo luo a to ti po mo tian di ye / cha mo dou lü to / ye mo / jia sha ni a / ni / lan bi / lan bi zhe ti / shu ti na mo yi li / nian mo luo ti / a to xi bo luo nian mi ta / a xi ti po ti po du lan ti / a ji / shi fu bo / mo a li to lü ya / wu mo fu fu ni po si yuan zhe po to mu / a zhou to / a ni shu dou tan ya du / a tou a li bi she men yi li // These are the sixty kinds of gods. The World-honored One then invoked the following incantation for the sake of sixty-eight brāhmaṇas who excel in the five kinds of supernormal powers:

luo ya li she ya a xi jian ta po mo jia pi luo ba dou bi di du du a tou sha mu sa ti yang shi pi di mou ni a tou bi li ya cha jia shi li she po he ruo du a tou fan mo ti po ti na po bi di mou ni a tou jiu sa li yi ni lu mo du li yang shi luo ye ban du a lou ming yuan tou mo he luo ye a jiu to lou yi du a tou lu bi ju sa li a lou jia ling yi jia yi luo tan xi zui pi fu ye fu du lü li li xian to fu a tou ti na jia pi po / he yi jia ya luo ye duo to a jia du po luo man to du jia mu luo ye a tou yin to luo lou mi jia fu to lu mu mo jia xi a chi shang qu bi yü a tou xi lan ruo jia pi bi li mi yü li duo ta a jia du a xi po hao luo zi mi du lü duo to a jia duo po si fo li shou to luo luo yü duo to a jia duo yi li ya cha mo he luo yü xian a fu duo to a jia duo ban du po yü po li di chi a luo yü duo to a jia duo wu a lan mo he luo yü bian bei po li mo li shu po xi ta na mo a pan ti ku mo li luo yü a ju si li tuo na po di a tou shi bi luo yü shi yi ni mi ni mo he luo yü fu po lou duo tuo a jia du po tuo po li mo he luo yü ju sa li mo ti shu shi han ti shan po li luo yü xiu tuo luo lou duo ta a jia du a he yin tou lou a tou mo luo yü yü su li yü ta bi di fu a he hi li si a tou heng a ya lou po luo mu cha ya mu a yi du a tou yi mo ya she pi na po cha mo luo yü he li jian du yü pi du po zhi yü shi shu bo na lu mo su luo yü ya ci duo yu xi lan ruo su yu xi lan ruo su pan na bi chou du zhi ye shu luo she bo luo bi tuo yü tuo po he yi po he po po mou sha he sha tan fu she ta she fa du sha li luo tuo na mo ban qi shu duo duo luo jian ta po sha he po sa duo ti su bi luo yü a xi jian shu pi qiu san mi di po ni di po ni // 138

Sutra 19: A Great Assembly

At that time there were also one thousand and fifty brāhmaṇas, for whom the World-honored One again invoked the [same] incantation. There was a Brahmā god of the primary rank (subrahmā paramārtha) and his retainer gods, are endowed with supernormal powers. There was a Brahmā youth, Tiṣya by name, endowed with a great supernormal power. Again, one hundred thousand lords of the Brahmā worlds, each surrounded by his retainers, have come [to that forest]. Finally, the supreme lord Brahmā, who presides over the thousand Brahmā worlds, having observed the assembly of the multitude around the World-honored One, also descended to that forest, accompanied by his retainers. At that time, the Evil One [Māra], having observed the assembly of the multitude around the World-honored One, thought with malicious intent, "I

will take my army of demons and destroy all the members of that assembly until all are driven away.

"

At once [Māra] commanded the four divisions of his army and, beating the chariot with his own hands and shouting in a thunderous voice that shook everywhere, rushed toward the forest. Anyone seeing this would certainly be terrified. Releasing a great rainstorm with thunder and lightning, shaking the entire world, he approached the forest of Kapilavastu and completely surrounded the assembly.

The Buddha then said to the bhikṣus in the assembly, "O bhikṣus, you

should know that the lord Evil One [Māra] and his retainers are approaching with malicious intent.

" He then continued in verse:

All of you, now it is time

To establish the Buddha's Dharma firmly,

With respect and obedience to the teaching, You should destroy the multitude of evil ones, Just as an elephant strikes the flower bush. Concentrate your minds, without slackening, With pure and genuine moral discipline,

Keep your mind fixed, contemplate your thoughts, and Thereby protect the firm intent of your minds. If you do not slacken [your efforts] within the right Dharma, You will cross over the ground of old age and death and Eradicate the origin of all suffering forever. 139

The Canonical Book of the Buddha's Lengthy Discourses, Volume II O dear disciples, having listened to my words, You should exert yourself further.

Transcend desires even without moving a hair toward them. This assembly will become most distinguished, and Acquire great insight, and name and reputation. With disciples as valiant [as you are], This assembly will be respected and revered By the multitude of all beings.

At that time, many gods and spirits, including the five sages with supernormal powers, who had assembled in the forest of Kapilavastu, wondered at the strange events caused by the evil ones. When the Buddha exhorted this doctrine, the eighty-four thousand gods of the heavens removed all their defilements and thus acquired genuine insight into the nature of the Dharma. The devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas, all human and nonhuman beings, having listened to the exhortation, were delighted and respectfully received the teaching. [End of Sutra 19: A Great Assembly]

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Sutra 20

Ambaṭṭha

(Dīgha Nikāya3: Ambaṭṭha Suttanta)

Thus have I heard. At one time, the Buddha was sojourning in the country of Kauśala, accompanied by one thousand two hundred and fifty bhikṣus. On reaching the brāhmaṇavillage called Icchānaṅkala, the Buddha and his disciples settled in the Icchānaṅkala Grove for an overnight stay. At that time, a brāhmaṇa,Puṣkarasārin by name, resided in the village of Puṣkarasvādi. The village was a large and prosperous one. It had been granted by King Prasenajit to the brāhmaṇaPuṣkarasārin as his fief, and was exempt from tax collection. The brāhmaṇaPuṣkarasārin had been born into a pure matrimonial lineage of seven generations and was never slighted by anyone in society. He was thoroughly versed in the [Vedas,] the three ancient collections of hymns, and had detailed knowledge of the various brāhmaṇascriptures. He was also well trained in the physiognomy of a great person, the sacrificial rites, and the ceremonial proceedings. He had five hundred student disciples and never tired of teaching them. His most able student, who was called Ambaṭṭha, had also been born in a pure matrimonial lineage of seven generations and was never slighted by anyone in society. He too was thoroughly versed in the three [Vedas] and well trained in the physiognomy of a great person, the sacrificial rites, and the ceremonial proceedings, and, [like his teacher,] he had five hundred student disciples whom he never tired of teaching. [In short,] in every way he equaled his teacher.

The brāhmaṇaPuṣkarasārin then happened to hear the following: The śramaṇaGautama, son of the Śākya clan, renounced domestic life to enter religious practice and realized the goal of enlightenment, and he has now come to the brāhmaṇavillage called Icchānaṅkala in Kauśala accompanied by one thousand two hundred and fifty bhikṣus. They are staying in the Ichhānaṅkala Grove for the night. Gautama is renowned everywhere with his excellent name as the Tathāgata and is endowed 141

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II with the ten titles, such as One Liberated from Attachment (Arhat), Perfectly Enlightened One, and so on. He has surpassed all the gods and humans, the evil ones and their lord [Māra], as well as all śramaṇas and brāhmaṇas, and has himself experienced [ultimate liberation] directly and teaches his religious path to others. His teaching, whether at the beginning, the middle, or the end, is endowed with real meaning and essentials and is harmoniously balanced with the pure and genuine practice of austerity. Everyone should go see this kind of superior person. The brāhmaṇaPokkharasādi thought to himself:

I would rather go to see the śramaṇaGautama now. It is probably because he is endowed with the thirty-two eminent marks characteristic of a superior person that his name has become renowned. I should examine if all this is true by examining the actual person. I might see some characteristics that are unique to the enlightened. Again, he thought to himself:

Now, my best disciple Ambaṭṭha was born in a pure matrimonial lineage of seven generations and is never slighted by anyone in society. He is thoroughly versed in the three [Vedas] and has detailed knowledge of the various brāhmaṇascriptures. He is also well trained in the physiognomy of a great person, the sacrificial rites, and the ceremonial proceedings. I must ask this disciple, who alone will be able to identify the marks of a buddha, to go see Gautama.

He thus instructed Ambaṭṭha,

"Go see Gautama and examine whether or

not it is true that he is endowed with the thirty-two eminent marks of a great "

person.

Ambaṭṭha then asked his teacher,

"With what criteria should I investigate

the marks of Gautama to know whether he is really endowed with them, sir?" The teacher then informed him:

I will now tell you. If a person is endowed with the thirty-two eminent marks characteristic of a great person, there should be no doubt about his destiny, such that he will necessarily take either of two careers in life. If he remains in the householder's career, he becomes a universal 142

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ruler who turns the sacred wheel (cakravartin); he will rule over all four quarters of the earth, he will rule the realm of his dominion according to the law, govern the people and material wealth, and he will be well endowed with the seven kinds of treasures: (1) the golden heavenly wheel, (2) the elephant treasure, (3) the horse treasure, (4) the divine gem treasure, (5) the jadelike queen treasure, (6) the gentleman householder treasure, and (7) the military commander treasure. This ruler will have a thousand sons who are all valiant, sagacious, and victorious over enemies even without [engaging in a] military campaign. With universal peace prevailing, there will be no threat to the populace or to their wealth and property. If, however, he becomes dissatisfied with household life and enters the path of religion, forsaking domestic life, he will become the Tathāgata, Arhat, Perfectly Enlightened One, endowed with the ten supreme titles. Applying this [major] criterion, you may examine whether or not Gautama's reputation is really true.

Ambaṭṭha then, with this instruction from his teacher, readied his carriage and, accompanied by his five hundred students, he left the village early in the morning, heading toward the Icchānaṅkala Grove. On reaching the forest he dismounted from the carriage and proceeded on foot to the place of the World-honored One. Whenever the Buddha sat down Ambaṭṭha stood up, while whenever the Buddha stood up, he took his seat. In this manner the two carried out their debate on the meaning and the truth. The Buddha spoke to Ambaṭṭha the Mānava [calling him a student], "Do

you debate with your senior colleagues, teachers, and renowned brāhmaṇas in this manner?"

Mānava said to the Buddha,

"What is this question?"

The Buddha said to Mānava:

Whenever I sit down, you stand up, while when I stand up, you sit down. Behaving in this manner [constantly], you debate with me. Is this how your teacher discusses things with you?

Mānava answered the Buddha:

Speaking of our brāhmaṇamanner, I say that if one sits down, the other also sits down. If one stands up, the other also stands up. If one lies 143

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II down, the other also lies down. But these days the śramaṇas look physically emaciated, live without a wife, are vulgar and inferior, and learn only the manner of those who are dark and ignorant. When I debate with these people, I do not care whether I am sitting or standing. At that moment, the World-honored One said to him, "Dear fellow, your

studentship (Mānava) has not become yet civilized. "

When Mānava heard the words "Dear fellow" and "not yet civilized, "

spoken by the World-honored One, he felt infuriated and accused the Buddha, "The Śākya clansmen are inclined toward malice and do not know proper "

manners.

The Buddha responded to Mānava,

"My dear fellow, why can't the Śākya

clansmen surpass you?"

Mānava replied:

Some years ago I was visiting the country of Kapilavastu of the Śākyas, for some minor business of my teacher. At that time, many clansmen had assembled in their meeting hall for some purpose. Though they noticed me approaching them, they treated me disrespectfully and dismissively. They neither paid me proper courtesy nor exchanged a mutual greeting. The Buddha said to Mānava:

Those Śākya clansmen were in their home country, enjoying their freedom in the pursuit of fun. Just as when wild birds return to their nests in the forest, they can be free, flying in and out of their nests, so too, can't the Śākya clansmen behave as freely as they wish in their pursuit of fun and play?

Mānava said to the Buddha:

There are four different social classes, namely: the kṣatriyas (nobles), the brāhmaṇas(priests), the vaiśyas (householders), and the śūdras (servants). Although people of [the three other castes] always treat brāhmaṇas with respect, reverence, and service, the Śākya clansmen do not conform this general norm of society. The sons of the Śākya are lowly, like menial workers, vulgar and inferior, and they do not pay reverence to brāhmaṇas. 144

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At that moment, the World-honored One quietly thought to himself: This Mānava utters derogatory and abusive words repeatedly, in the way that lowly servants speak. I should now tell him the real origin of his status and thereby reform him to become more civilized. The Buddha then asked Mānava,

"What is your familial name?"

He replied,

"My family is Kaṅhāyana.

"23

The Buddha said to Mānava,

"If that is your family name, then your ancestors must be of the caste of servants (śūdra) under the Śākya ancestors. "

At that moment, the five hundred students of Mānava loudly objected to the Buddha:

You dare not to say such a thing as that our teacher Mānava is of the descendant of the śūdras who served the Śākya ancestors. Why? Mānava is the son of a pure family lineage, endowed with superior facial featurse and complexion, with excellent rhetorical skill, extensive knowledge, well learned, and capable of arguing back and forth with Gautama. At that moment, the World-honored One said to the five hundred students of Mānava:

If your teacher is not endowed with all [the qualities] you assert about him, I will leave him alone and debate with all of you instead. If your teacher is truly endowed with all [the qualities] that you have asserted about him, you should remain quiet and I will continue to debate with your teacher.

The five hundred students then replied to the Buddha, "Yes, sir. We will

remain quiet and listen to your debate with our teacher. " They then all fell

silent.

Thereupon, the World-honored One said to Ambaṭṭa: Once in the immemorial past, there was a king, Okkāka24 by name. The king had four sons, Okkāmukha, Hatthinīya, Karaṇḍu, and Sīnipura. These four princes were exiled by the king due to some minor offense, and then traveled to the southern foothills of the Himalayas and abided in the forest of sākasaṇḍatrees. The queen mothers of these four princes 145

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and their families all yearned for them. They met to discuss the matter and then went to King Okkāka, requesting his permission [to go visit their sons],

"Your majesty, it has been a long time since we were separated from the four princes. We wish to visit them and look after them, sir. "

The king replied,

"If you wish to do so, go ahead.

"

Having received the king's permission, the mothers and their relations at once traveled to the southern foothills of the Himalayas and reached the residence of the four princes. The mothers proposed [to one another], "I will give my daughter to your son. Give your daughter to my son, "

and thus they arranged for the princes to marry mutually with their daughters. Later on, [as a result of these marriages] many sons were born, having handsome features and good complexions. When it was reported to King Okkāka that the mothers of the four princes had gotten them all married with their daughters, who had then given birth to many handsome sons, he was delighted, saying: They are truly sons of the Śākya, sons who are truly capable. They have [successfully] come into existence through their own strength. They should be called Śākya ("Capable").

25

King Okkāka was thus an ancestor of the Śākya clansmen. The king wore a navy-blue garment, called "Direction" or "Pointer, " and was

endowed with handsome features and complexion. He impregnated a brāhmaṇawoman. When a son, Mānava (i.e., son of Manu) was born, the child immediately said to his brāhmaṇamother and father, "Please

bathe me and cleanse the filth from me. When I grow up I shall duly repay my indebtedness to you.

"

Since the child was able to speak immediately after his birth, he was called "Voicing King.

" It was just as today, if a newborn infant speaks at the moment of birth, people are fearful of the child and call him "Terrifying" [as if he were demon or goblin, and so on.] Since he spoke [immediately after his birth] the newborn child was named "Voicing King, " and from

that time onward future generations of his brāhmaṇalineage made it their familial name.

The Buddha then said to Mānava,

"Haven't you already heard from your

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senior teachers and great brāhmaṇas this story about the origin of your family name?"

Mānava, however, remained silent and did not answer. The Buddha asked him the same question but [again] he did not respond. Before asking him for the third time, the Buddha said to Mānava: I am about to ask the same question for a third time. You should promptly reply to me. If not, the yakṣaspirits (vajira-pāṇin), who flank me on both sides, holding golden pestles in their hands, stand ready to smash your head into seven pieces.

The yakṣaspirits then raised their golden pestles and stood up in midair over Mānava's head. They were ready to smash his head with their pestles if Mānava did not answer promptly.

The Buddha said to Mānava,

"Please look up to see [the yakṣas,

" and he

saw the yakṣaspirits in midair, raising their weapons. Terrified, with his hair standing on end, Mānava stood up and moved to sit closer to the World-honored One for refuge. He then asked the World-honored One for help and protection, promising "I will answer the question, sir. "

The Buddha at once asked him again,

"Haven't you already heard this

story about the origin of your familial name from your senior teachers and great brāhmaṇas?"

Mānava replied,

"Yes, sir. I have heard that these things once happened, and I believe it, sir.

"

Mānava's five hundred students then said to each other in loud voices: Ambaṭṭha, our teacher, is really a descendant of the śūdras that served the Śākya clans. What the śramaṇaGautama said is true. We are guilty of committing rudeness out of our [baseless] conceit. At that moment, the World-honored One thought to himself: These five hundred students will surely regard Ambaṭṭha as a descendant of slaves later on. I may have to create an expediency to erase the name śūdrafrom their minds.

He then said to them:

147

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II All of you, you should not regard your teacher [Ambaṭṭha] to be the descendant of slaves. Why? Because his forefather was a brāhmaṇaand a great sage, endowed with great authority and power. He revolted against King Okkāka and requested one of his princesses as his wife, and because of the king's fear the princess was granted to him as his wife. With these words, the Buddha helped Ambaṭṭha to escape the name śūdra. The World-honored One then continued:

What do you think, O Mānava? If a woman is the daughter of a true kṣatriyalineage of seven generations, she should never be slighted by people in society. If she is granted to a brāhmaṇaas his wife and bears a child, O Mānava, and if this child is handsome and of fair complexion, can he then join the class of the kṣatriyas, receive a seat and water from the hands of a brāhmaṇa[out of respect], and learn to recite the laws of the kṣatriyaduties?

[Ambaṭṭha] replied,

"No, sir.

"

[The Buddha continued,] "Can this child inherit his father's wealth and business?

[Ambaṭṭha answered,

"No, sir.

"

[The Buddha again continued,] "Can he take over his father's livelihood?" [Ambaṭṭha again replied,] "No, sir.

"

The Buddha then said:

What do you think, O Mānava? If a woman is a daughter of a true brāhmaṇalineage of seven generations, she should never be slighted by people in society. If she is granted to a kṣatriyaas wife and bears a child, and if this child is handsome with fair complexion, can he join the class of the brāhmaṇas and receive a seat and water from the hands of a brāhmaṇa[out of respect]? Ambaṭṭha replied,

"Yes, sir.

"

[The Buddha continued,] "Can he learn to recite the duties of a brāhmaṇa, inherit his father's wealth, and succeed his father's livelihood?" [Ambaṭṭha replied,] "Yes, sir.

"

[The Buddha further pressed Ambaṭṭha:]

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What do you think, O Mānava? If a brāhmaṇadislikes being a brāhmaṇa and tries to join the kṣatriyas, can he sit and stand among them, and receive water and recite the rules of the kṣatriyaduties? [Ambaṭṭha replied,] "No, sir.

"

[The Buddha continued,] "Can he inherit his father's wealth and succeed the same livelihood?"

[Ambaṭṭha again replied,] "No, sir. "

[The Buddha further pressed Ambaṭṭha:] If a kṣatriyadislikes being a kṣatriyaand tries to join the brāhmaṇas, can he sit and stand among them and receive water, recite the laws of the brāhmaṇaduties, inherit his father's wealth, and take over the same livelihood?

[Ambaṭṭha again replied,] "Yes, sir. "

[The Buddha concluded:]

Because of these laws, O Mānava, of all women, a kṣatriyawoman is superior, and of all men, a kṣatriyaman is superior. It is not the brāhmaṇa [class that is highest]. The god Brahmā himself made a verse to this effect:

The kṣatriyais superior among all beings; If his lineage is pure and genuine, and Endowed with insight and harmonious practice, He is the highest among all the gods and humans. The Buddha said to Mānava:

This verse composed by Brahmā is a good theory and not wrong. I am a good example. Why? Because I now also assert this same theory as Tathāgata, Arhat, Perfectly Enlightened One: The kṣatriyais superior among all beings; If his lineage is pure and genuine, and Endowed with insight and harmonious practice, He is the highest among all the gods and humans. 149

83c

The Canonical Book of the Buddha's Lengthy Discourses, Volume II Mānava said to the Buddha,

"O Gautama, who is this 'unsurpassed one

harmoniously endowed with insight and practice'?" The Buddha said to Mānava,

"Listen attentively. You should retain and

consider well what I will now explain for your sake. "

[Ambaṭṭha replied,] "Yes, sir. I shall listen intently. "

The Buddha said to Mānava:

If a tathāgata ("one perfected in the speech of reality") appears into this world, he should be called [the following ten epithets]: (1) Arhat), (2) Perfectly Enlightened One, (3) Harmoniously Endowed with Insight and Practice, (4) Well-gone One, one who has transcended [and will not return to the cycle of samsara], (5) Knower of the Human World, (6) Unrivaled Leader, (7) Trainer of Human Religiosity, (8) Teacher of Gods and Humans, (9) Enlightened One, and (10) World-honored One. Among all the gods, humans, śramaṇas, brāhmaṇas, heavenly guardian gods, evil ones, and the lord Brahmā, he is the only one who is enlightened by himself and has directly experienced it. When he teaches the Dharma to people his words are good at the beginning of his speech, good in the middle of his speech, and also good at the end of his speech, all equally endowed with true meaning and real essence, able to motivate the audience toward pure and genuine practices. If householders and their children, as well as others of different social classes, wish to listen to the right Dharma, the Tathāgata will motivate them to give rise to tranquil faith in their hearts. With serene faith in the Dharma, they may thus reflect,

"Because I have been in the householder's

life until now, I am bound to my family to support my wife and children. In this situation I cannot carry out the required practice of pure and genuine austerity. I should now shave my hair and beard, don the three mendicant robes, and join the practice of the path by forsaking domestic life.

" Later he renounces his household and wealth, dissociates himself from his family and relations, shaves his hair and beard, and, wearing the three robes, he renounces domestic life in order to join the practice of the path.

Like fully ordained bhikṣus, he forsakes all physical adornment and adheres to the following set of precepts: (1) With a vow not to injure 150

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sentient beings, one forsakes carrying a knife or stick, and, having a sense of shame [about malice, etc.], he practices compassion toward all beings. This is called the precept of abstinence from taking life. (2) Forsaking the idea to take what is not given, he eradicates thoughts of theft altogether. His mind is pure and genuine, free from the slightest thought of theft, even privately. This is called the precept of abstinence from taking what is not given. (3) Forsaking sexual desire, he concentrates his mind on the genuine practice of austerity with effort. He is not affected by desire and abides in purity. This is called the precept of abstinence from sexual misconduct. (4) Forsaking false words, he upholds the principle of sincerity, neither lying to others nor deceiving them. This is called the precept of abstinence from speaking falsehoosd. (5) Forsaking duplicitous speech, even if he hears something from someone else he never conveys it to another person. Nor does he convey anything about what he hears from the latter to the former. If both are mutually estranged, he tries to help them reconcile [their differences] and thereby harmonize their relationship. Whatever he speaks is harmonious, agreeable, and well timed. This is called the precept of abstinence from duplicitious speech. (6) Forsaking using abusive, harsh sppech, he abstains from becoming rough and barbarous [in his speech and actions] and from creating a sense of affliction and anger in another person. One's speech should be gentle so as not to create a sense of enmity or malice, and is beneficial to anyone who hears it.Thus, people are endeared to him with respect and wish to hear his words. This is called the precept of abstinence from harsh speech. (7) Forsaking flattery, one knows the appropriate time that is best suited for his use of words. He is honest and sincere, in compliance with law. In the case of disputes, he applies the rules of the Vinaya discipline to successfully settle them. He speaks out only when it is causally meaningful, and whatever he says is based on a real situation. This is called the precept of abstinence from frivolous sycophancy. (8) Forsaking liquor and intoxicants and distancing himself from places of dissipation. He neither uses bodily ornaments, nor does he go out to hear songs and see dancing or any kind of entertainment, nor does he use an elevated wide couch [for sleeping] or partake of food outside of the authorized period of each day. He neither receives wealth in cash or in any kind of 151

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the seven precious stones, nor does he use them for their monetary value. He neither marries nor lives with a woman, nor does he keep servants or maids, [nor does he keep] an elephant, a horse and carriage, a cow, hen, dog, pig, or sheep, nor does he own a rice field or a residential house, or a grove or forest. He neither cheats others by using scales that have been illegally tampered with, nor does he engage in questionable business transactions, pulling customers with his hands, or impose loans, or make false accusations or fraudulent transactions. Forsaking all these wrong actions, he terminates various disputes and legal suits and eradicates wrongdoing. Whatever action he takes, he knows the approriate time, thus avoiding [making] an inappropriate action at a wrong time. Knowing [his own hunger], he partakes of an appropriate amount of food but refrains from setting aside an extra portion for later. As far as his garments are concerned, he takes only whatever size is needed and no more, because one's clothing should match the size and shape of the body and be worn at all times, just as a bird's feathers go along with it when it flies through the air. Such is the general principle that a bhikṣukeeps no extra items for himself.

O Mānava, the other śramaṇas and brāhmaṇas receive charity from their devotees yet they also actively seek more to store extra items. They know nothing about the sense of having more than enough or of contentment in regard to clothing, food, and drink. Whoever joins my religious order, however, should realize that all these [unwholesome qualities] are absent from the practice of my disciples.

O Mānava, the other śramaṇas and brāhmaṇas, having subsisted on their devotees' charity, are engaged in various means of livelihood as well as planting seedlings [in farming], thus inviting evil spirits. Whoever joins my religious order, however, should realize that all these [unwholesome actions] are absent in the practice of my disciples. O Mānava, the other śramaṇas and brāhmaṇas, having subsisted on their devotees' charity, seek to acquire various material benefits through expedient means, such as ivory and other precious items, an elevated, comfortable couch, various embroidered cloth, carpets, bamboo floor mats, and 152

Sutra 20: Ambaṭṭha

cushions. Whoever joins my religious order, however, should realize that [seeking such things] does not happen in the practice of my disciples. O Mānava, the other śramaṇas and brāhmaṇas, having subsisted on their devotees' charity, seek various means of beautifying themselves out of vanity, [in order to impress their devotees,] such as rubbing their bodies with thyme seed oil, bathing in scented water, applying scented powder on the body, applying fragrant oil to the hair, wearing a flower garland, using blue eye shadow or applying make-up to their faces, wearing a shining clasp ring or a garment sash, or examining their appearance in a mirror. They put on a pair of multicolord shoes and a white upper garment and try to obtain a sword or stick, an attendant, a canopy, a fan, and a carriage well decorated with banners. Whoever joins my religious order, however, should realize that all [these behaviors] are absent in the practice of my disciples.

O Mānava, the other śramaṇas and brāhmaṇas, having subsisted on their devotees' charity, engage in various play and games, such as chess, gambling, checkers with eight-squared or ten-squared boards, or [any] of hundreds of [other types of games] in every and all ways. Whoever joins my religious order, however, should realize that [this kind of behavior] is absent in the practice of my disciples. O Mānava, the other śramaṇas and brāhmaṇas, having subsisted on their devotees' charity, engage in useless talk that obstructs religious pursuits, such as [gossiping about] the affairs of kings, battles, cavalry horses, or matters of how bureaucrats and ministers as ride horses on excursions, going to and from parks and pleasure gardens. Or they talk about women, or about their daily lives in lying, sitting down, or walking, or on the subjects of clothing, food, and drink, or their relations. Or they discuss sea divers and their collection of treasures from the ocean. Whoever joins my religious order, however, should realize that all [these kinds of idle speech] are absent in the practice of my disciples. O Mānava, the other śramaṇas and brāhmaṇas, having subsisted on their devotees' charity, seek through innumerable expedient means wrong livelihoods, using flattering words and statements, or slandering each other, thereby seeking benefits and an advantage over the other. Whoever 153

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joins my religious order, however, should realize that [such behavior] is absent in the practice of my disciples.

O Mānava, the other śramaṇas and brāhmaṇas, having subsisted on their devotees' charity, engage in disputes with each other wherever they are, whether in a pleasure grove or a bathing pond, or on the floor of a building, accusing each other as to who is right or wrong, saying "I know the text and rules but you have little knowledge about them. I am on the right course, but your course is a deviation. Your argument is confused, asserting later what ought to be asserted earlier, while asserting earlier what ought to be asserted later. I am able to tolerate you but you cannot tolerate me. Nothing you say is either true or real. When you find some doubt in yourself, come and ask me about it. I will surely answer all your questions.

" Whoever joins my religious order, however, should realize that [such behavior] is absent in the practice of my disciples. O Mānava, the other śramaṇas and brāhmaṇas, having subsisted on their devotees' charity, seek greater [rewards or benefit] through various expedient means. For instance, on behalf of a king, or a minister of the king, or a brāhmaṇa,or a householder, they carry official communications or private messages, traveling from this place to that place or returning from there to here. Carrying letters for clients, they deliver them to the designated recipients in respective destinations, then carry their replies back, delivering them to their clients. Or they give instructions about the ways to conduct the business of carrying messages for themselves or others. Whoever joins my religious order, however, should realize that [this behavior] is absent in the practice of my disciples. O Mānava, the other śramaṇas and brāhmaṇas, having subsisted on their devotees' charity, engage solely in learning the business of military strategy, battles, and disputes, or learning matters of armaments such as swords, canes, bows and arrows, or how to arrange fights between domestic animals such as roosters, dogs, pigs, goats, elephants, horses, bulls, or camels, or how to stage fights between men and women, or how to perform various skills to make the sound of a multitude, such as blowing conch shells, beating drums, singing, dancing, dragging and tossing streamers, and so on, in all sorts of other actions. Whoever joins my religious order, 154

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however, should realize that all [such behavior] is absent in the practice of my disciples.

O Mānava, the other śramaṇas and brāhmaṇas, having subsisted on their devotees' charity, engage in ignoble ways of life, learning wrong paths that obstruct [the authentic path of religion], thus taking up a wrong livelihood, such as performing fortunetelling for male or female clients regarding auspicious and ominous signs, their handsomeness and ugliness, or soliciting material support by way of similar predictions regarding animals [in the business of husbandry]. Whoever joins my religious order, however, should realize that [such behavior] is absent in the practice of my disciples.

O Mānava, the other śramaṇas and brāhmaṇas, having subsisted on their devotees' charity, engage in ignoble ways of life, learning wrong paths that obstruct [the authentic path of religion], taking up wrong livelihoods such as performing magical incantations to call ghost spirits into one's presence or to send them away, or causing [such spirits] to stay with various repugnant spells. Thus, in many ways, they threaten people, assembling and dispersing them, tormenting them thoroughly, or causing them enjoyment. They also use incantations to calm a pregnant woman for the safety of her unborn child, or they provide a [magical] garment to their clients, or they use an incantation to change a man into a donkey or cause him to become totally deaf and dumb. Displaying various methods, they stand up facing the sun or moon, performing varieties of ascetic practice with both hands in order to solicit material gain. Whoever joins my religious order, however, should realize that [such behavior] is absent in the practice of my disciples.

O Mānava, the other śramaṇas and brāhmaṇas, having subsisted on their devotees' charity, engage in ignoble ways of life, learning wrong paths that obstruct [the authentic path of religion], thus taking up a wrong livelihood such as chanting magical spells for curing illness, or applying evil or good spells, or using medical treatments such as acupuncture, moxa cautery, or medicine to attempt to treat various illnesses [for material gain]. Whoever joins my religious order, however, should realize that [such behavior] is absent in the practice of my disciples. 155

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O Mānava, the other śramaṇas and brāhmaṇas, having subsisted on their devotees' charity, engage in ignoble ways of life, learning wrong paths that obstruct [the authentic path of religion], thus taking up a wrong livelihood such as performing magical spells for water or fire, or a spell to call a ghost spirit, or a spell for success in a political or military campaign, or a spell for birds, a spell for bodily limbs, or a spell for a talisman to ensure the safety of one's residence, a spell for swift recovery from fiery burns, or a spell for curing a rat bite. Or they read a written incantation to discern the life or death of the person concerned, or a written incantation for deciphering dreams, or they read palms (chiromancy) and facial features (physiognomy), chant astronomical texts, or chant alphabetical characters. Whoever joins my religious order, however, should realize that [such behavior] is absent in the practice of my disciples. O Mānava, the other śramaṇas and brāhmaṇas, having subsisted on their devotees' charity, engage in ignoble ways, learning wrong paths that obstruct [the authentic path of religion], thus taking up a wrong livelihood such as observing the weather and seasons to predict whether or not it will rain, whether the price of crops will go up or down, whether or not there will be an epidemic, whether a fearful event will take place or if there will be peace and safety. Or they predict oncoming earthquakes, the appearance of a comet, a solar or lunar eclipse, or a stellar eclipse, or the nonappearance of such an eclipse, to determine whether it is a good or bad omen. Whoever joins my religious order, however, should realize that all [such behvior] is absent in the practice of my disciples.

O Mānava, the other śramaṇas and brāhmaṇas, having subsisted on their devotees' charity, engage in ignoble ways of life, learning wrong paths that obstruct [the authentic path of religion], thus taking up a wrong livelihood, asserting that this country is superior to that country, or that this is not true; or asserting that another country is superior to this country, and this is not true. Observing good or bad omens, they predict the fortunes and fates of the other countries with which they are concerned. Whoever joins my religious order, however, should realize that all [such behavior] is absent in the practice of my disciples.

[Whoever joins my religious order then shall be in compliance with the following sacred precepts.] My disciples concentrate on the sacred 156

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rules of discipline with a mind of nonattachment, and they experience inner joy and an easeful state of existence. If the visual faculty does not see an object, the mind does not grasp the characteristic of the object. The visual faculty is neither bound nor linked to an object of form, but firmly remains in quiescence with no attachment whatsoever. Also, free from anxieties and problems, the sense faculties do not release evil influences. My disciples uphold the fundamental rules of the Vinaya discipline and thus protect the pure and genuine visual sense faculty. It is the same with the auditory, olfactory, gustatory, and tactile sense faculties. Disciples should control the six kinds of sense contact and maintain good control over them, so that the sense faculties remain quiescent and at ease. It is like riding a carriage drawn by four horses: a good charioteer holds the whip in one hand and controls the reins with his other hand, so as not to let the wheels [of the chariot] leave the tracks. The practice of a bhikṣuis also like this. Thoroughly controlling the six "horses"[of his sense faculties], he does not let the wheels leave their tracks, and thus he remains safe, in an easeful state. On the basis of such sacred disciplines, he has acquired the [sense] faculties transcendent [from the objects and defilements], and thus they are sacred.

As to the partaking of food, one should know contentment and also not indulge himself in the quality of its taste. He should take only enough food as is sufficient to nurture his body [and keep it] free from malnutrition and illness. He should maintain his health without costly food to the degree that he can eradicate an existing health problem without incurring a new one. Restoring his strength, he should make his body easeful and pleasant. Just as a person applies medicine to a wound, thereby making a [positive] difference in healing the wound, neither pursuing a false attractive appearance nor being haughty—O Mānava, a bhikṣuis also like this. It is sufficient for him to partake of food in order to sustain his health, cherishing no self-pride. Just as one greases the wheel shaft of a cart in order to transport a load in the cart wherever as he wishes, a bhikṣuis also like this. One should partake of food only to the degree that it sustains one's physical health and allows one to carry out the practice of austerity. 157

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O Mānava, a bhikṣuis also like this. Once he realizes the sacred faculties on the basis of the sacred disciplines, he should know contentment in [minimizing] the quantity of food he partakes of [daily] and should make effort toward enlightenment in the earlier and later thirds of each night. Also during the day, whether he is walking or sitting, he should always maintain mental alertness in order to eradicate the obstacles that prevent the arising of good mental elements.During the earlier third of the night, whether he is walking or sitting, he should always maintain mental alertness in order to eradicate the five kinds of obstacles. 26 During

the middle third of the night he should recline on his right side [to sleep]. He may awaken whenever a thought happens to arise. Since his mind is expectant of the approaching dawn, there should be no confusion in his mind. As soon as the later third of the night comes, he wakes up to practice contemplation. Whether he is just waking up or already sitting, he should maintain mental alertness always in order to eradicate the five kinds of obstacles. When a bhikṣuis endowed with this kind of sacred discipline, only then will he acquire the sacred faculties [as mentioned before] and the discipline of contentment in partaking of the proper amount of food. If a bhikṣuexerts himself toward enlightenment in the earlier and later thirds of each night and always maintains mental alertness [or the state of mindfulness in order to eradicate the obstacles], there should be no confusion in his mind. What does it mean, however, to say that if a bhikṣumaintains mental alertness there will be no confusion in his mind? Such a bhikṣuis engaged diligently in observation of his inner body or inner senses with no slackening, exerting himself, being mindful of his observations to keep them in memory, thereby removing worldly desires and anxiety. He is also engaged without slackening in observing his outer body or outer senses, and also observing both inner and outer body, exerting himself, being mindful of his observations to keep them in memory, thereby removing worldly desires and anxiety. It is the same with observing one's sense perceptions (sensation), the mind (intellect), and the psychophysical elements. This is called a bhikṣu's mindfulness with no confusion in his mind.

Why is it called the one mind or the total mind? Suppose that whether a bhikṣuis walking, coming and going, looking right or left, bending 158

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his body or stretching it, casting his eyes downward or upward, receiving alms while holding his outer robe's sleeve and almsbowl [simultaneously], or whether he is turning to the left or right for convenience, sleeping or waking, standing or sitting, speaking or in silence—on all these occasions, he should be mindful always of his deportment in his one mind. This is the sole mind. For instance, suppose there is a man traveling with a group of his friends, walking either at the front or in the middle or at the end of the group. He is always safe and has no fear. O Mānava, a bhikṣuis also like that. Whether he is walking, coming or going, speaking or not speaking, if he is always mindful of his deportment single-mindedly, he will have no fear. Based on this kind of sacred discipline, a bhikṣuacquires the transcendent faculties that are sacred. He knows contentment in his partaking of food, makes effort toward enlightenment, whether in the earlier or later thirds of each night, and always maintains mental alertness toward singleminded reflective recollection of observations. There is no room for confusion in the mind. An easeful state of existence can be found in a secluded place, such as under a forest tree, among the cemetery mounds, in mountain caves, in open passages, or among piles of cow dung. At the proper time the bhikṣugoes for almsround, then returns to his abode. Washing his hands and feet, placing his robes and almsbowl securely, sitting down in the lotus posture, keeping his body and mind upright, focusing mental alertness directly to the front, the bhikṣueradicates parsimony and avarice without leaving any desire and terminates anger and malice without leaving any fetter of enmity. With a pure and genuine mind, he abides always in the mind of compassion, minimizing the hours of sleep while awaiting the approaching dawn. With no confusion in his mind, he eradicates obsessive conceptualization and removes doubt and delusion, thereby overcoming entanglement in the net of doubt, while his mind is saturated with favorable psychophysical elements. Just as when a servant boy is [adopted by his master's family and] receives that family name, and thus is delivered [from the status of slave] to a [new state] of safety and ease; liberated from his servitude, his mind is filled with joy, having nothing more to worry about or fear. Also, suppose someone, having raised some capital for his intended business and carried out his 159

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business successfully, and acquired a great deal of profit, then returns [to his home town]. After repaying all the loans [with interest] to his original investors, there still remains in his hand sufficient resources with which to continue his business. With great joy, he thinks, "Previously, when I

raised capital by persuading my investors, I was really anxious that my intended business would not be as successful as I hoped. But now, having acquired a great deal of profit, even after I have repaid my investors all the capital I borrowed I still have a sufficient amount of wealth remaining. I no longer have any worry or fear like I did before. "

Or again, suppose someone has been cured from a lengthy illness, and his diet and digestion as well as his complexion and strength have all improved. He thus thinks,

"Previously I suffered from illness, but

now I am completely cured. My diet, digestion, complexion, and strength have all improved.

" He feels great joy because he no longer has any

worry or fear like he did previously. [Or again,] someone who was imprisoned for a long time finally was able to safely come out from it. He is overjoyed, thinking,

"Previously I was confined in a prison, but now I

have been delivered [from that confinement]. I have no more worry and fear like I did before.

" [Or again,] someone transported his own wealth

through a great expanse of wilderness and successfully crossed through it without encountering a bandit. With great joy, he thinks, "Having

passed through this place of great danger, I feel safe and at ease, and have no more worry and fear like I did before.

"

O Mānava, a bhikṣuhas five hindrances [that obstruct the arising of good mental elements], due to which he is perpetually haunted by a sense of worry and fear, like those in the stories [above]—the sense of worry and fear experienced by someone who had been heavily indebted, someone who suffered from a lengthy illness, someone who was imprisoned for a long time, and someone who had to pass through [a dangerous] wilderness carrying all his wealth. The bhikṣusees in himself that his mind is not free from the five hindrances; his mind is still covered by these hindrances. Because of the prevailing [mental] darkness his insight is not sufficiently developed to see through it. He makes effort to eradicate the desires that incline toward evil and anything that is not good (i.e., contrary to good) from his mind. This eradication of desires concurs 160

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with the mental function of seeking an object and that of examining it in meditation. Thus he is able to enter the initial state of meditative absorption accompanied by the sense of delight and bliss, [while the twofold mental function continues]. Permeated with delight and bliss, he is totally immersed in a state of trance, just as someone who applies various medicinal substances skillfully in their bathwater and thus saturates it thoroughly in the middle as well as in the outer edges. It is the same with the bhikṣuwho has entered the initial state of meditatiove absorption and is entirely permeated by the sense of delight and bliss. It is like this, O Mānava. This is called the initial realization of bliss in one's present body. Why? Because he has acquired the state of bliss, quiescence, and seclusion where confusion is eliminated due to his efforts without slackening.

He [now] forsakes the [mental] function of seeking and examining and gives rise to tranquil faith or self-confidence. With one-pointed concentration he experiences neither awareness of an object nor the subjective act of examining, but abides in the constant presence of delight and bliss, and thus enters the second state of meditative absorption. He is already saturated with delight and bliss in his entire being and is totally immersed in the state of delight and trance. It is like the water of a deep spring located on the summit of a mountain. The water springs up from within, it does not flow into [the spring] from outside. The [mental] state in question is like being immersed in a pond of pure springwater. O Mānava, the experience of the bhikṣuis like this. He enters the second state of meditative absorption and never fails to experience the permeation of a perpetually arising sense of delight and bliss in himself. This is called the second realization of bliss in one's present body. The bhikṣu[now] has already forsaken the sense of delight and abides [solely in bliss], his mind protected from falling into confusion. He experiences a blissful state just as described by the [ancient] sages. Abiding in this state of bliss that protects one's mind from confusion, the bhikṣu enters the third state of meditative absorption, in which even though the sense of delight is absent he is immersed in a state of bliss that permeates the entirety of his being. For instance, it is like the case of the varieties of lotuses, such as utpala(blue), padma(pink), kumuda(red), and 161

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puṇḍarīka(white), grow up from the mud below the surface of the water, and yet their roots, stalks, branches, and leaves are all immersed totally in the water. The experience of the bhikṣuis like this. Entering the third state of meditative absorption, the bhikṣudiscards delight but abides in bliss and is totally immersed in that state. This is called the third realization of bliss in one's present body. The bhikṣuhas now abandoned not only the sense of delight but also that of bliss. With the sense of affliction and delight already equally abandoned, the sense of neither suffering nor happiness should be upheld as purely and genuinely as possible. Through this practice he enters the fourth state of meditative absorption. His body and mind are equally pure and genuine throughout his entire being, just as the entire body is totally pure and clean after someone has bathed and cleansed it and put on a clean, white garment. O Mānava, the experience of the bhikṣuis like this when he enters the fourth state of meditative absorption. While his mind is purified and totally permeating his body, every part of it without fail, he enters the fourth state of meditative absorption; the mind neither increases nor decreases, nor does it incline or move. His mind abides on the ground of neither love or hatred, nor motion. For instance, when a well-insulated room is tightly sealed with additional plaster on the inside [walls] as well as the outside [walls], and the window is closed, neither wind nor flying dirt [can enter] and nothing can disturb the candlelight. The flame of the candle constantly burns upward but does not appear to move or flicker at all. O Mānava, the experience of the bhikṣu is like this when he enters the fourth state of meditative absorption. His mind neither increases nor decreases, nor does it incline or move. His mind abides on the ground of neither love or hatred, nor motion. This is called the fourth realization of bliss in one's present body. Why? Because due to his efforts without slackening he has acquired the state of bliss, quiescence, and seclusion in which confusion is eliminated. Having perfected concentration, with a pure and spotless mind the bhikṣu now has self-control and gently and patiently abides in the immovablestate. He creates another mind [with supernormal power] and also another body that is perfectly endowed with all the limbs and senses, none lacking. He [then] visualizes,

"This body [of mine] consists

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of four gross elements that have created that body. This body of mine is different [from that created body], and that body [is different from mine]. Due to this body, this mind [of mine] arises and has created the body itself as equipped with all its senses and limbs, none lacking. " This is

like when someone pulls a sword from its sheath and thinks, "The sheath

is different [from the sword], and the sword [is different from the sheath]. Yet the sword is drawn from the sheath.

" Again, it is like when someone

makes a rope by braiding together a number of hemp fibers and thinks, "The hemp fibers are different [from the rope], and the rope [is also different from the hemp fibers]. Yet the rope is made out of these hemp fibers.

" Again it is like when someone pulls a snake out of a box and thinks,

"This box is different from the snake, and the snake is different from the box. Yet the snake comes out of the box. " Again it is like when

someone takes a garment out of a bamboo basket and thinks, "The bamboo

basket is different from the garment, and the garment is different from the bamboo basket. Yet the garment comes out of the basket. " O Mānava,

[these examples] are like the case of the bhikṣu. This is the first superior insight initially acquired by the bhikṣu. Why? Because due to his efforts without slackening he has acquired the state of bliss, quiescence, and seclusion in which confusion is eliminated.

Having perfected his concentration, with a pure and spotless mind, the bhikṣuhas self-control and gently and patiently abides in the immovable state. He has already given rise to another mind out of his body to create another body that is perfectly endowed with all its senses and limbs. He [then] visualizes,

"This body is composed out of the four gross

elements. The body [that is different from mine] has come into being [through magical power]. This body [of mine] is different from that body, and that body [is different from this body of mine]. This mind of mine abides in this body of mine. While abiding in this body, it reaches to that magically created body. This is like the luster of gems such as lapis lazuli and maṇi,which are clearly seen to be pure and spotless. When such gems are pierced with a blue, yellow, or red thread, an expert examiner, placing them on his palm, thinks,

"The gems are different

from the thread, and the thread is different from the gems. Yet each bead is linked with the other beads by means of the thread. " O Mānava, the

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II bhikṣuenvisions his mind as abiding in the body, and so his mind reaches [to abide in] that [magically] created body. This is the second superior power acquired by the bhikṣu. Why? Because due to his efforts without slackening he has acquired the state of bliss, quiescence, and seclusion in which confusion is eliminated.

Having perfected his concentration, with a pure and spotless mind, the bhikṣuhas self-control and gently and patiently abides in the immovable state. Through mental concentration he acquires the supernormal power that enables him to change his physical form into various other forms. He may multiply his single physical form into innumerable identical ones or reverse the many [forms] to his original form. Flying through space, he can pass through even a stone wall without obstruction. He can fly in the air like a bird, walk on the surface of water just as on the ground, blast fiery flames out of his body like a huge bonfire, grasp the sun and moon in his hand, and reach the height of the Brahmā heaven. This is like a potter who can mix various types of clay and produce, as he wishes, a variety of vessels that are beneficial to many; also, it is like a wood craftsman who handles wooden materials and produces, as he wishes, any kind of object that may benefit many others; again, it is also like an ivory craftsman who works with the material of elephant tusks, or like a goldsmith works real gold to produce various things that are beneficial to many. O Mānava, the bhikṣuis also like this. With his mind in concentration, pure and spotless, abiding in the immovable ground, the bhikṣutransfigures his own physical form into another as he wishes, and so forth, up to grasping the sun and moon in his hand, and stands as tall as to reach the Brahmā heaven. This is the third superior power acquired by the bhikṣu.

Having perfected his concentration, with a pure and spotless mind, the bhikṣuhas self-control and gently and patiently abides in the immovable state. Through mental concentration he acquires supernormal [power of] auditory capacity, surpassing that of an ordinary human being, and is capable of hearing two kinds of voices, those of a god and of a human being. Suppose there is a lecture hall in a city, whose structure is tall, grand, and of preeminent scale. Wise people who reside in this hall can hear distinctly and understand everything spoken within the hall without relying on any 164

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auditory device. The supernormal auditory capacity acquired by the bhikṣu is like this. As his mind is well concentrated, his auditory capacity is pure and genuine and he is capable of hearing those two kinds of voices. O Mānava, this is the fourth superior power acquired by the bhikṣu. Having perfected his concentration, with a pure and spotless mind, the bhikṣuhas self-control and gently and patiently abides in the immovable state. Through mental concentration he acquires the supernormal power of reading others' minds. He knows, without exception, everything regarding the mind of another person: whether that person's mind has desire or no desire, whether his or her mind is defiled or free from delusion, whether that person is broadminded or narrowminded, whether or not that person's mind abides in concentration, if it is bound by or free from bondage, whether it is upright or downward, or if it has reached the highest state. This is like someone who gazes at his reflection on the surface of clear water to see whether he is handsome or ugly, and thus necessarily cognizes it. The power of the bhikṣuis also like this. Because his mind is pure and genuine [through concentration], he is able to know the mind of another person. O Mānava, this is the fifth superior power acquired by the bhikṣu.

Having perfected his concentration, with a pure and spotless mind, the bhikṣuhas self-control and gently and patiently abides in the immovable state. Through mental concentration he recollects and records in his mind innumerable and various kinds of past events [of his own as well as those of others]. He remembers one life and so forth, up to incalculable past lives, the numbers of eons with evolving or devolving periods, where he died and where he was born, his own name and the names of his family, clans, and races; [he remembers his own] preferences of food and drink, whether he had a long or short life span, the happiness and suffering he experienced, his physical and facial features and characteristics, and so on—everything without exception. Suppose someone travels from his own village to another village in a different country. He remembers all things and recollects them instantly, without any mental effort: whatever he did, where he stayed, what he said or did not say; also, again, whether he traveled on from that country to another, and so on, one after another, until he returned to his homeland, as well as the 165

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II names of all the countries through which he passed, without exception. It is like the case of such a traveler who remembers everything, not only the place he left from to travel to another place, and from that place traveled on to another place, and so on, but also [remembers] what he did, where he stayed, what he said and when he remained silent, and so on, entirely without exception. O Mānava, the supernormal power of the bhikṣuis also like this. With a well-concentrated mind, a pure and spotless mind, he abides in the immovable state and able to recollect and know through the supernormal power innumerable past lives throughout innumerable eons. This is called the first insight of great knowledge acquired by the bhikṣu. The cause of ignorance is once for all brought to cessation for the bhikṣu, in whom there arises the insight of great knowledge. When the darkness disappears the insight of bright illumination prevails. This insight means the bhikṣu's knowledge of past lives. Why? Because due to his effort without slackening he has acquired the state of bliss, quiescence, and seclusion in which confusion is eliminated. Having perfected his concentration, with a pure and spotless mind, the bhikṣuhas self-control and gently and patiently abides in the immovable state. Through his exertion in practice he realizes the supernormal power of knowing the future destinies of others' lives and deaths. Through this supernormal power, he sees not only how sentient beings die here and are reborn there, then die there to be reborn here, but also their physical features and complexions, their appearance as either handsome or ugly, the good and bad retributions [of their actions], their births into either noble or humble [families], and all the causal contexts through which they receive the appropriate retributions according to their deeds, entirely without exception. He is equipped to see that when someone commits wrong acts of body, speech, and mind, slanders wise and saintly disciples, and expresses perverse views, when that person's body dissolves at the end of his life he will fall into the three evil destinies. The bhikṣu is also equipped to see that when someone does good acts of body, speech, and mind, does not slander wise and saintly disciples, and upholds right views, faith, and devotion, when his body dissolves at the end of his life he will be reborn among gods and human beings. Through his supernormal power of vision, the bhikṣu thus sees all sentient beings 166

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coming and going between the five destinies of the life cycle according to the causal contexts created by their deeds. For instance, suppose there is a city enclosed by high, wide, and even walls. At every intersection there is a high tower, and there is a knowledgeable person up in the tower. Looking over the streets in all directions, east, west, south, and north, this man can see all the citizens' movements and observe their behavior, entirely without exception. O Mānava, the bhikṣu's supernormal power is like this. Through a mind of concentration, pure and spotless, abiding in the immovable state, he acquires the supernormal power of vision, and through this power he knows all the movements of sentient beings through the five destinies of the life cycle according to the causal contexts created by their deeds, entirely without exception. This is the second insight of great knowledge acquired by the bhikṣu. The cause of ignorance is once and for all brought to cessation for the bhikṣu, in whom arises the insight of great knowledge. When the darkness disappears the insight of bright illumination prevails. This insight is the bhikṣu's knowledge of the future destinies of life and death of sentient beings. Why? Because due to his exertion without slackening he has acquired the state of bliss, quiescence, and seclusion in which confusion is eliminated. Having perfected his concentration, with a pure and spotless mind, the bhikṣuhas self-control and gently and patiently abides in the immovable state. Through exertion in practice he realizes the supernormal power of knowing the truth of suffering as it really is, the truth of the causal aggregates under the influence of defilement as they really are, the truth of cessation of the defiled causal aggregates as it really is, and the truth of the path for eradicating the defiled causal aggregates as it really is. The bhikṣuknows that the influence of defilements in carnal desire, in the will to becoming, and in the force of ignorance should all equally be seen according to these four truths. He has realized liberation and acquired the knowledge of his liberation, namely, "Whoever has

exhausted [the cause of] birth and death, accomplished the goal of the practice of austerity, and completed what should be done, for that person there will be no further rebirth after this lifetime. " For instance, in clear

water there are various kinds of things, such as pieces of wood or rocks, or fish and turtles, which are moving about, to and fro. Someone who 167

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II has the real power of vision can clearly distinguish these things: "This is a piece of wood or a rock" or "That is a fish or a turtle. " O Mānava,

the capacity of the bhikṣuis like this. Through a mind of concentration, pure and spotless, abiding in the immovable state, he acquires the supernormal power of transcendent knowledge free from the influence of defilement, and so on, up to liberation from further rebirth after this life. This is the third insight of great knowledge acquired by the bhikṣu. The cause of ignorance is once and for all brought to cessation for the bhikṣu, in whom there arises the insight of great knowledge. When darkness disappears the insight of bright illumination prevails. This insight is the bhikṣu's knowledge of his eradication of the influence of defilement. Why? Because due to his exertion without slackening he has acquired the state of bliss, quiescence, and seclusion in which confusion is eliminated. O Mānava, this is called the unsurpassable endowment of knowledge and practice. What do you think? Is this excellent combination of knowledge and practice acceptable to you as the [supreme] good? The Buddha continued, saying to Mānava:

When one cannot realize the unsurpassable endowment of knowledge and practice he adheres to four expedient practices [as an alternative course of practice]. What are these four? First, suppose there is someone who has not been able to realize the unsurpassable endowment of knowledge and practice. He carries a cutting tool and a basket on his back, enters the mountains, seeks medicinal herbs, and partakes of tree roots. O Mānava, this is called adherence to the first alternative practice (i.e., a diet of tree roots), as he is unable to realize the unsurpassable endowment of knowledge and practice. What do you think? O Mānava, do you and your teacher practice this discipline?27

Mānava replied,

"No, sir.

"

The Buddha continued:

You have degraded yourself without knowing what is true and what is not. You have accused the sons of the Śākya sage (i.e., followers of the Buddha) and verbally abused them. Because you have planted the root of this offense you will suffer in hell for a long time. 168

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Again, O Mānava, suppose someone cannot realize the unsurpassable endowment of knowledge and practice. He carries a water pitcher and a pole, enters the mountains, and partakes of fruits that have fallen to the ground. O Mānava, this is called adherence to the second alternative practice (i.e., a diet of seed fruits), unable to realize the unsurpassable endowment of knowledge and practice. What do you think? O Mānava, do you and your teacher practice this discipline? Mānava replied,

"No, sir.

"

The Buddha continued:

You have degraded yourself without knowing what is true and what is not. You have accused the sons of the Śākya sage, the followers of the Buddha and verbally abused them. Because you have planted the root of this offense you will suffer in hell for a long time. Again, O Mānava, suppose someone cannot realize the unsurpassable endowment of knowledge and practice. He abandons the foregoing two alternative practices and, returning to the village, he relies on other people, builds a hermitage thatched with grass, and partakes of plants and leaves. O Mānava, this is called adherence to the third alternative practice (i.e., a diet of plants and leaves), unable to realize the unsurpassable endowment of knowledge and practice. What do you think? O Mānava, do you and your teacher practice this discipline? Mānava replied,

"No, sir.

"

The Buddha continued:

You have degraded yourself without knowing what is true and what is not. You have accused the sons of the Śākya sage, the followers of the Buddha, and verbally abused them. Because you have planted the root of this offense you will suffer in hell for a long time. This is the third expedient means.

Again, O Mānava, suppose someone cannot realize the unsurpassable endowment of knowledge and practice, but neither partakes of herbal roots nor fallen fruit nor plants and leaves. He erects a great building either in a village or town and from every person that passes by, whether they are going east, west, south, or north, he receives provisions [from 169

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II them] according to their capacity. This is called adherence to the fourth alternative practice (i.e., begging alms), as he is unable to realize the unsurpassable endowment of knowledge and practice. What do you think? O Mānava, do you and your teacher practice this discipline? Mānava replied,

"No, sir.

"

The Buddha continued:

You have degraded yourself without knowing what is true and what is false. You have accused the sons of the Śākya sage, the followers of the Buddha, and verbally abused them. Because you have planted the root of this offense you will suffer in hell for a long time. What do you think, O Mānava? Many skills have been transmitted from the ancient brāhmaṇas and the wise compilers of the sacred hymns (i.e., Vedas). They praised and propagated the hymns that were originally recited through the practice of chanting, in a similar way to how contemporary brāhmaṇas chant and propagate these hymns. These brāhmaṇas descended from (1) Aṭṭhaka, (2) Vāmaka, (3) Vāmadeva, (4) Vessāmitta, (5) Aṅgirasa, (6) Yamataggi, (7) Bhāradvāja-Vāseṭṭha, (8) Kāśyapa, (9) Alouna, (10) Gautama, (11) Shouyipo, and (12) Suntuo luo. 28These great

sages and brāhmaṇas all dug moats and built grand pavilions and buildings. Are the residences of your teacher and colleagues like those of the ancients? [Mānava] replied,

"No, sir.

"

[The Buddha continued:]

When one of the great sages and brāhmaṇas built a residence, he also built various houses and living quarters [for his people] around it, with his residence in the center. Do your teacher and colleagues reside in similar residential estates such as those of the ancients? [Mānava] replied,

"No, sir.

"

[The Buddha continued:]

Those great sages and brāhmaṇas used as seats elevated comfortable couches and thick cushions made of delicate and smooth thread and fine and soft cloth. Do your teacher and colleagues use anything similar to these items that were used by the ancients?

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[Mānava] replied,

"No, sir.

"

[The Buddha continued:]

The great sages and brāhmaṇas enjoyed many luxurious things, such as gold and silver necklaces, variegated flower garlands, and beautiful women. Do your teacher and colleagues enjoy such luxuries like the ancients did?

[Mānava] replied,

"No, sir.

"

[The Buddha continued:]

When one of the great sages and brāhmaṇas made an excursion, he rode on a well-embellished carriage, accompanied by attendants carrying halberds. He was shaded by a white canopy, and held a duster in his hand, wore variegated sandals, and also a golden hat and white garments. Do your teacher and colleagues also equip themselves with such items like the ancients when they go on an excursion?

[Mānava] replied: "No, sir.

"

[The Buddha continued:]

O Mānava, you have degraded yourself without knowing what is true and what is not. You have accused the sons of the Śākya, the followers of the Buddha, and verbally abused them. Because you have planted the root of this offense you will suffer in hell for a long time. What do you think, O Mānava? The ancient great sages and brāhmaṇas praised and propagated the hymns that were originally spontaneously composed and sung, in a similar way to how contemporary brāhmaṇas follow the tradition. Yet there seems to be no one today who, by transmitting these hymns composed originally by Aṭṭhaka, and so on, inspire and motivate others to wish to be reborn in the Brahmā heaven. This state of affairs, O Mānava, can be compared with a situation in which King Prasenajit consults and discusses matters with which he is concerned either with other kings or ministers, or brāhmaṇas and wealthy householders. Suppose a common person, having heard discussion of a matter, goes to the capital city of Śrāvastī and passes it on to other people he meets, saying,

"King Prasenajit said such-and-such.

" What do you

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II think, O Mānava? Has the king consulted with that person about the matters with which he is concerned?

[Mānava replied,] "No, sir.

"

[The Buddha continued:]

O Mānava, when this person repeats the words of the king and thereby conveys them to the people, would the king himself appoint this person as his minister?"

[Mānava replied,] "Such is impossible, sir.

"

[The Buddha continued:]

O Mānava, this means that even though today you and others are engaged in transmitting and teaching people the hymns composed by the ancient sages and brāhmaṇas, it is impossible to expect that people will wish to be born in the Brahmā heaven. What do you think, Mānava, have you and others, having received support and care from others, been practicing according to the norms?

[Mānava replied,] "Yes, sir. As Gautama says, when one receives another's support, he should practice according to the norms, sir. "

[The Buddha continued:]

Yet your teacher, the brāhmaṇaPuṣkarasārin, despite having received the king's fief, when consulted by the king replied to him with unnecessary opinions and meaningless words, and thus he did not seriously advise him by showing what is proper. You are now seeing your own faults and those of your teacher. Put this matter aside for a moment; now you should find out whatever it is that you have been sent [by your teacher] to do. Mānava at once raised his eyes to look at the Tathāgata's body, seeking the eminent signs of the great person. He could see all the marks except for two, and immediately fell into doubt.

At that moment, the World-honored One quietly thought to himself, "Now

this fellow Mānava does not see two of the eminent marks and immediately felt doubt.

" At once, [the Buddha] stuck out his tongue and displayed the mark in question, and licked his [own] ears with his wide, long tongue that covered his entire forehead.

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Mānava still felt doubt about the last mark of the great being. The Worldhonored One once again thought to himself, "Now this fellow Mānava is still

concerned with the final mark that he has not seen. " By means of supernormal

power, [the Buddha] then allowed Mānava to see the mark of the genital organ hidden within folds, like that of a horse. Thereupon Mānava, having seen all the eminent marks of the Tathāgata, had no more doubt in his mind. At once he stood up from his seat and, after circumambulating the Buddha, departed. The brāhmaṇaPuṣkarasārin came out to the gate of his residence and saw his disciple returning from a distance. He went forward to meet him and asked him:

Have you seen Gautama to examine whether he really has the eminent marks? And does he have all the meritorious supernormal powers, as we have been told?

Mānava replied to his teacher:

The śramaṇaGautama possesses all of the thirty-two eminent marks without exception, sir. And it is exactly as we have been informed that he has all the meritorious supernormal powers, sir. The teacher again questioned him,

"Did you discuss anything with him?"

Mānava replied,

"Yes, sir. I exchanged words with Gautama.

"

The teacher again asked,

"What did you discuss with him?"

Mānava then reported to his teacher in detail exactly how he had encountered the Buddha and what he had discussed with him. [Puṣkarasārin] said:

I thought that I had finally gotten a sharp-minded disciple, but as you behaved in my proxy so poorly like that, it will not be long before your deeds will cause me to fall into hell. Why? Because you desired so eagerly to accuse Gautama, making him displeased with the fact that [initially] I avoided seeing him. Because you, my ablest disciple, acted so poorly in representing me, you will surely cause me to fall into hell before long. Thereupon, out of his anger and dissatisfaction the teacher kicked Mānava out of his carriage. [Puṣkarasārin] then took his seat in the carriage, while Mānava, falling to the ground, immediately contracted leprosy. 173

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II The brāhmaṇaPuṣkarasārin looked up at the position of the sun and quietly thought to himself,

"It is not the right time to go see the śramaṇa

Gautama. I should wait until tomorrow to visit him.

"

The next morning, the brāhmaṇahad his carriage prepared and, accompanied by five hundred disciples, he proceeded to the Icchānaṅkala Grove. Reaching the forest, he dismounted from the carriage and went on foot toward the World-honored One. Upon arrival, he exchanged respectful greetings with a bow and sat down to one side. He then looked at the Tathāgata, examining the eminent marks. Having observed all the marks satisfactorily except for the two that he could not see, the brāhmaṇafell into doubt as to whether the Tathāgata really had [these two marks]. The Buddha, immediately knowing [Puṣkarasārin's] mind, at once stuck out his wide and long tongue and licked his ears and covered his forehead with it. The brāhmaṇastill hesitated, in doubt about the last remaining mark. The Buddha, again knowing his thought, applied his supernormal power so that brāhmaṇa could see the mark of the genital organ hidden within folds, like that of a horse. The brāhmaṇaat last witnessed all the thirty-two eminent marks of the Tathāgata and was thereby totally freed from his presumption and doubt.

The brāhmaṇamade a special request to the Buddha:

When I am on the way, driving a carriage, if I meet the Buddha on the road I will stop my carriage for a short while. May Your Holiness know that, by doing so, I have already paid respect to the Buddha. Why is this so, sir? Because when I am going to receive the fief of a village, if I dismount from the carriage I will lose the fief and a rumor against me will surely spread, sir.

Again, he said to the Buddha:

If I dismount from the carriage I will remove my sword and put away my umbrella, as well as remove my flag, pitcher, and sandals, sir. May Your Holiness know that, by doing so, I have already venerated the Tathāgata. Why is this so, sir? I am obliged to uphold the five symbols of authority for the fief I am to receive. If I venerate anyone, [letting go of any of the five symbols of authority,] I will lose that fief and a bad rumor against me will surely spread, sir.

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Sutra 20: Ambaṭṭha

Again the brāhmaṇasaid to the Buddha:

If I see the Buddha while among a group of people, I will stand up and expose my right elbow and announce my family name. May Your Holiness know that, by doing so, I have already venerated and paid my respect to the Tathāgata. Why is this so, sir? When I am to receive a fief, if I venerate anyone I will immediately lose that fief and a bad rumor against me will surely spread, sir.

Again he said to the Buddha:

I will take refuge in the Buddha, Dharma, and Sangha. May Your Holiness permit me to become a lay devotee according to the right Dharma. From now on I shall adhere to the five precepts, namely, abstinence from taking life, from taking what is not given, from sexual misconduct, from speaking falsehoods, and from the state of indolence arising from [the use of] intoxicants. May I request that the World-honored One as well as the members of the sangha accept my invitation for almsfood, sir. The World-honored One, remaining silent, thus granted the brāhmaṇa '

s

wish. Having understood that because the World-honored One had remained silent his wish had been granted, [Puṣkarasārin] immediately arose from his seat, venerated the Buddha without awareness, circumambulated him three times, and departed.

Returning to his residence, the brāhmaṇaprepared food and drink and, having completed the preparations, he notified that everything was ready for the sangha to receive the meal. Thereupon the World-honored One, putting on his outer robe and with his almsbowl in hand, accompanied by one thousand two hundred fifty bhikṣus, arrived at the residence and took their seats at the places prepared for them. The brāhmaṇathen served varieties of delicious food for the Buddha and the members of the sangha with his own hands. After the meal was over, the bowls were set aside and water for rinsing was brought. Thereupon, [Puṣkarasārin], holding the elbow of his disciple Ambaṭṭha with his right hand, went before the World-honored One and said to him, "I

earnestly entreat of you, O Tathāgata, may Your Holiness graciously pardon this student on account of his repentance, sir.

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The Canonical Book of the Buddha's Lengthy Discourses, Volume II In this manner, he repeated these words three times, and then said to the Buddha:

It is like a well-trained elephant or horse. Even though such an animal may stumble and fall, it may yet return to the right course, sir. This man is also like that. Although he committed a flaw and an offense, may Your Holiness pardon him on account of his repentance.

The Buddha replied to the brāhmaṇa,

"I will pardon him, O brāhmaṇa.

May you live a long life, free from troubles, and may your disciple be freed from his leprosy.

No sooner than the Buddha had spoken these words, the brāhmaṇa '

s disciple was cured from the illness of leprosy.

Thereupon, the brāhmaṇabrought out a small cushion and sat before the Buddha. The World-honored One began to teach the Dharma for the sake of [Puṣkarasārin]. He encouraged him, benefited him, and delighted him by teaching the doctrines of charity, of morality, and of rebirth in heaven. He also taught that desires are unclean and impure, that the influences of defilements that bind one to the rūparealm of existence (i.e., the realm of form) are dangerous, and that the essential method of distancing oneself from both pleasure and pain is superior [as the goal of religious salvation], and then concluded by emphasizing [the qualities of] purity and genuineness. At that time, the World-honored One observed that the mind of the brāhmaṇa had become receptive, pure and spotless, and he knew that he was ready to accept the teaching of the path. Following the norms of the buddhas, the Worldhonored One introduced the doctrine of the noble truth of suffering, the noble truth of the cause of suffering, the noble truth of the cessation of suffering, and the noble truth of the path of cessation (i.e., the Four Noble Truths). The brāhmaṇathen, at that single session, exhausted all of the defilements and thus acquired genuine insight into the nature of the Dharma, just as a white cloth can easily be dyed any color. The brāhmaṇaPuṣkarasārin was also like this. Having seen the Dharma he acquired it, and was destined to realize the fruit of the path. He did not believe any other doctrine and thus realized the state of fearlessness (i.e., absolute confidence). He then said to the Buddha: I now would like to repeat my statement: I take refuge in the Buddha, Dharma, and Sangha. May Your Holiness permit me to become a lay 176

Sutra 20: Ambaṭṭha

devotee in the right Dharma. Until the end of my body and life I will adhere to the [five] precepts of not taking life, not taking what is not given, not committing sexual misconduct, not speaking falsehoods, and not ingesting intoxicants. May I request that the World-honored One as well as the members of the sangha show compassion toward me by accepting my invitation for almsfood for seven days, sir. The World-honored One, remaining silent, thus granted his wish. The brāhmaṇathen served the Buddha and the members of the sangha for seven days with almsfood and offerings.

After the seven days had passed, the World-honored One departed to travel through various communities. Not long after the Buddha left the Icchānaṅkala Grove, the brāhmaṇaPuṣkarasārin became ill and passed away. The bhikṣus then were informed that after serving the Buddha with almsfood and offerings for seven days, the brāhmaṇahad passed away. They all wondered where the brāhmaṇawould be reborn. Some of the bhikṣus visited the World-honored One and, after venerating the Buddha, they sat down to one side and asked him: The brāhmaṇa[Puṣkarasārin] completed his service to the Buddha of almsfood and offerings for seven days. After his body dissolves at the end of his life, where indeed will he be reborn, sir? The Buddha replied to them:

That son of good family [Puṣkarasārin], endowed with the meticulous discipline of collecting all good actions universally, never committed an error regarding the practice of the disciplines and thus terminated the five kinds of defilement that bind sentient beings to the lower realm of desire (i.e., kāmadhātu). He will be reborn among the gods, and from there he will enter final nirvana and will not return to this world. Having heard the Buddha's answer, the bhikṣus were delighted, received the teaching, and carried out what the Buddha taught. [End of Sutra 20: Ambaṭṭha]

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