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

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Sutra 27

The Rewards of the Life

of a Śramaṇa

(Dīgha Nikāya 2: Sāmañña-phala Suttanta)

Thus have I heard. Once, when the Buddha was visiting the city of Rājagṛha, he stayed in a grove of mango trees belonging to the master of medicine Prince Jīvaka, accompanied by one thousand two hundred and fifty bhikṣus. On that occasion, on the night of the full moon, King Ajātaśatru, the son of the queen mother from Videha,

17 summoned his principal queen and said,

"Tonight's moon, on the fifteenth of the month, is so clear and bright there seems to be no difference between day and night. Tell me your wishes. "

The queen replied:

Yes, sire. Tonight's moon, on the fifteenth of the month, is so clear and bright there seems to be no difference between day and night. My wish is that Your Majesty's hair be washed and that Your Majesty be bathed and made immaculate, so that we may enjoy some entertainment together with the palace ladies.

The king then summoned his eldest son, Crown Prince Udāyibhadra, and said,

"Tonight's moon, on the fifteenth of the month, is so clear and bright there seems to be no difference between day and night. Tell me your wishes. "

The crown prince replied to the king:

Yes, sire. Tonight's moon, on the fifteenth of the month, is so clear and bright there seems to be no difference between day and night. My wish is that the four divisions of the army are called to assemble and the plan [of an expedition] is laid out and discussed, so that we may punish the rebels on the frontier and then return to enjoy [the victorious feast] together. Again, King Ajātaśatru summoned his military commander, who had a distinguished record of courage and valor, and said, "Tonight's moon, on the

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fifteenth of the month, is so clear and bright there seems to be no difference between day and night. Tell me your wishes.

The general replied:

Yes, sire. Tonight's moon, on the fifteenth of the month, is so clear and bright there seems to be no difference between day and night. My wish is that the four divisions of the army assemble and intelligence is gathered on the disturbances along the frontier, so that we may declare throughout the land [the results of] rebellion and of obedience, respectively. Again, the king summoned his prime minister, Varṣakāra, and said: Tonight's moon, on the fifteenth of the month, is so clear and bright there seems to be no difference between day and night. Among the śramaṇas and brāhmaṇas, whom should I visit in order to have my mind enlightened? The prime minister replied:

Sire, tonight's moon, on the fifteenth of the month, is so clear and bright there seems to be no difference between day and night. There is a master called Purāṇa Kāśyapa, who guides his school of disciples. He is an erudite man and renowned in even the most distant regions. Just as a great ocean receives everything that flows into it, he is shown the respect of a great many offerings from a multitude of people. O great king, may Your Majesty pay your respects by visiting this master. When you see him there might be an opportunity for Your Majesty to be enlightened (pasīdeyya). Again, King Ajātaśatru summoned Varṣakāra's brother, Suniddha, and said:

Tonight's moon, on the fifteenth of the month, is so clear and bright there seems to be no difference between day and night. Among the śramaṇas and brāhmaṇas, whom should I visit in order to have my mind enlightened? Suniddha replied:

Sire, tonight's moon, on the fifteenth of the month, is so clear and bright there seems to be no difference between day and night. There is a master called Maskarin Gośālīputra18 who guides his school of disciples. He is 108

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an erudite man and renowned in even the most distant regions. Just as a great ocean receives everything that flows into it, he receives the respect of offerings from a multitude of people. O great king, may Your Majesty pay your respects by visiting this master. When you see him there might be an opportunity for Your Majesty to be enlightened.

Again, the king summoned his minister of religious rites (dianzuo; purohita) and said: Tonight's moon, on the fifteenth of the month, is so clear and bright there seems to be no difference between day and night. Among the śramaṇas and brāhmaṇas, whom should I visit in order to have my mind enlightened? The minister of religious rites replied:

Sire, tonight's moon, on the fifteenth of the month, is so clear and bright there seems to be no difference between day and night. There is a master called Ajita-keśakambalin, who guides his school of disciples. He is an erudite man and renowned in even the most distant regions. Just as a great ocean receives everything that flow into it, he receives the respect of offerings from a multitude of people. O great king, may Your Majesty pay your respects by visiting this master. When you see him there might be an opportunity for Your Majesty to be enlightened.

Again, King Ajātaśatru summoned the officer in charge of the palace gate and said:

Sire, tonight's moon, on the fifteenth of the month, is so clear and bright there seems to be no difference between day and night. There is a master called Kakuda-katyāyana, who guides his school of disciples. He is an erudite man and renowned in even the most distant regions. Just as a great ocean receives everything that flows into it, he receives the respect of offerings from a multitude of people. O great king, may Your Majesty 109

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pay your respects by visiting this master. When you see him there might be an opportunity for Your Majesty to be enlightened. Again, King Ajātaśatru summoned Udāyin, the son of Maṇḍikā, and said: Tonight's moon, on the fifteenth of the month, is so clear and bright there seems to be no difference between day and night. Among the śramaṇas and brāhmaṇas, whom should I visit in order to have my mind enlightened? Udāyin replied:

Sire, tonight's moon, on the fifteenth of the month, is so clear and bright there seems to be no difference between day and night. There is a master called Sañjayī Vairaṭṭiputra, who guides his school of disciples. He is an erudite man and renowned in even the most distant regions. Just as a great ocean receives everything that flows into it, he receives the respect of offerings from a multitude of people. O great king, may Your Majesty pay your respects by visiting this master. When you see him there might be an opportunity for Your Majesty to be enlightened. Again, the king summoned his [step]brother, Prince Abhaya, and said: Tonight's moon, on the fifteenth of the month, is so clear and bright there seems to be no difference between day and night. Among the śramaṇas and brāhmaṇas, whom should I visit in order to have my mind enlightened? Prince Abhaya, the king's brother, replied:

Sire, tonight's moon, on the fifteenth of the month, is so clear and bright there seems to be no difference between day and night. There is a master called Nirgrantha Jñātiputra, who guides his school of disciples. He is an erudite man and renowned in even the most distant regions. Just as a great ocean receives everything that flow into it, he receives the respect of offerings from a multitude of people. O great king, may Your Majesty pay your respects by visiting this master. When you see him there might be an opportunity for Your Majesty to be enlightened.

Again, the king summoned his master of medicine, Prince Jīvaka, and said: Tonight's moon, on the fifteenth of the month, is so clear and bright there 110

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seems to be no difference between day and night. Among the śramaṇas and brāhmaṇas, whom should I visit in order to have my mind enlightened? Prince Jīvaka replied:

Sire, tonight's moon, on the fifteenth of the month, is so clear and bright there seems to be no difference between day and night. There is a master called the Buddha. Your Majesty should pay your respects by visiting him. When you see him there will surely be an opportunity for Your Majesty to be enlightened.

The king commanded his master of medicine,

"Please make my elephant

and another five hundred white elephants ready.

Jīvaka had the royal elephant and five hundred white elephants made ready at once, and then reported to the king,

"The carriages are ready, sire.

Please let us know the time for departure.

King Ajātaśatru rode on the royal elephant and his five hundred queens rode on the five hundred female elephants. All carried torches to demonstrate the regal authority of the procession and they went out of the city of Rājagṛha. On the way to the Buddha's resting place the king [halted the procession and] said to Jīvaka,

"Are you not betraying me into the hands of my adversaries and joining their side to take the members of this procession prisoner?" Jīvaka replied:

The king continued for a while, but again said to Jīvaka, "Are you not betraying me now into the hands of my adversaries and joining their side to lead the members of this procession astray?" This was repeated a third time. Why was the king so suspicious? Because there was no sound whatsoever in the entire area, despite there being one thousand two hundred and fifty bhikṣus attending the Buddha. The complete silence made the king suspect a plot.

Again, Jīvaka repeated:

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O great king, I would not dare betray Your Majesty, nor would I dare to plot your demise, nor wish to join with Your Majesty's adversaries to lead this royal procession astray. Please proceed and Your Majesty will surely find an occasion for happiness. Why? Because śramaṇas prefer quiet and remain always in seclusion. Because of this, there are no sounds of conversation, sire. May Your Majesty please proceed, for we are in sight of the mango grove, sire.

Reaching the entrance to the grove, King Ajātaśatru dismounted from his elephant and then disarmed, leaving his sword, his parasol, and the five symbols of his kingship at the gate. He entered the grove on foot and said to Jīvaka,

"Now, where is the Buddha, the World-honored One?" Jīvaka replied,

"O great king, the Buddha is in the lecture hall. There is a light outside the building. The World-honored One is seated in the lion throne, facing south, sire.

The king proceeded and saw the World-honored One sitting by himself. Seeing this, King Ajātaśatru washed his feet outside the building and stepped into the hall. Looking around, he was delighted and thought to himself: Now, see how the śramaṇas absorbed in silent meditation permeate [the place with] such calmness and introspection. It is my wish that Crown Prince Udāyibhadra should become equally endowed with a calm and introspective mind.

At that moment, the World-honored One said to King Ajātaśatru: Thinking of your son, you have said that you wish Crown Prince Udāyi bhadra would become equally endowed with a calm and introspective mind. Please come and take a seat before me.

King Ajātaśatru went forward, and after touching the ground at the Buddha's feet with his forehead, he took a seat to one side and said to the Buddha,

"I have a question, sir. If Your Reverence can spare me a moment, I would like to ask my question.

The Buddha replied,

"O great king, if you have a question, feel free to ask it.

The king then said:

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O World-honored One, just as we ride on an elephant, horse, or chariot and learn battle strategies as well as the use of a dagger, spear, sword, bow and arrow, and fighting cane, today every prince, strongman, great wrestler, messenger, leathermaker, barber, clothmaker, carriage driver, brickmaker, and bamboo or reed craftsman all earn their respective livelihoods by mastering their profession and using it attain happiness in life as well as they can. In like manner, each father and mother, wife and husband, maid and servant, and errand boy too enjoys their own kind of happiness in life. In this way, everyone fulfills their own life and enjoys the fruit of their own happiness. Now, many śramaṇas, like the ones here, are engaged in the practice of austerity. Do they acquire anything good as a result of their practice of austerity, sir?

The Buddha said to the king,

śramaṇaor brāhmaṇabefore?"

King Ajātaśatru replied:

"Have you asked this question of any other

Yes, I have visited a number of śramaṇas and brāhmaṇas and asked them this same question, sir. I recall that I once visited Purāṇa Kāśyapa and said to him,

"Just as we ride on an elephant, horse, or chariot and learn battlefield strategies and so on, other people carry on with the means of their livelihood and enjoy the fruits of their own happiness. Now can your followers, who are all engaged in the pursuit of your path, acquire any results in this life like the satisfactions gained by other people?" That teacher replied,

"If Your Majesty acts or lets others act to inflict

agonies and torment people, whether by injuring, cutting, and dismembering [their bodies] or by burning, pulverizing, and destroying [their homes], or to commit other transgressions such as lying, stealing, trespassing, plundering, destroying evidence, arson, murder, sexual abuse, and so on—despite all of this, [understand that] no one is really doing anything evil.

"O great king, if someone were to flay human beings with a sharp knife, creating a pile of flesh and then scattering it all over the ground, this would not constitute an evil, nor would such an action produce any moral retribution, good or bad. Irrespective of whether one chops up human bodies 113

108b

on the southern bank of the Ganges River or promotes universal benevolence on the northern bank of the river, there is no difference whatsoever between benefiting everyone on one bank and destroying everyone on the other bank, nor are there any results therefrom.

The king continued:

Suppose someone asks about a melon and the other person talks about a plum, or when the former asks about a plum and the latter replies in terms of a melon—that teacher's reply was just like that. When I asked him if those who practice his path realize a certain result in this life, that śramaṇa replied that there is no such thing as reward or retribution regardless of whether one's actions are good or bad. I could not help thinking, "I am a

kṣatriya,properly anointed to kingship's throne. Yet I [should refrain from] exercising my power to arrest, exile, or execute any of these practitioners who have renounced domestic life. Nonetheless, I feel dissatisfied with this teacher's answer.

" With those thoughts, I left his place for good.

King Ajātaśatru again said to the Buddha:

On another occasion, I visited the teacher Maskarin Gośālīputra's place and asked him the same question,

"Just as we ride on an elephant, horse,

or chariot and learn battlefield strategies and so on, other people carry on with the means of their livelihood and enjoy the fruits of their own happiness. Now can your followers, who are all engaged in the pursuit of your path, acquire any results in this life like the satisfactions gained by other people?"

That teacher replied,

"O great king, there is no meaning in charity,

none whatsoever in an act of giving, nor is there any meaning in any of the sacrificial rites; there are neither good act nor bad acts, nor is there any moral retribution, good or bad, derived therefrom. There is neither life here and now nor an afterlife, nor is there a father or mother, or a god, a spirit, or a living being. Moreover, there is neither a śramaṇanor a brāhmaṇato proclaim the equality [of everything]. Nor is there anyone who, in this world or the afterlife, directly experiences [any kind of realization], or anyone who can teach it to others. Whoever speaks of anything as 'existent' is a liar, and the words he utters lack all reality. "

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O World-honored One, suppose someone asks about a melon and the other person talks about a plum, or when the former asks about a plum and the latter replies in terms of a melon—that teacher's reply was just like that. When I asked him if those who practice his path realize a certain result in this life, he replied that the question was meaningless. Again I thought to myself,

"I am a kṣatriya,properly anointed to kingship's throne. Yet I [should refrain from] exercising my power to arrest, exile, or execute any of these practitioners who have renounced domestic life. Nonetheless, I feel dissatisfied with this teacher's answer.

" With those thoughts, I left

his place for good.

Again, the king said to the Buddha:

On another occasion, I visited Ajita-keśakambalin's place and asked him the same question,

"O virtuous one, just as we ride on an elephant, horse, or chariot, and learn battlefield strategies and so on, other people carry on with the means of their livelihood and enjoy the fruits of their own happiness. Now can your followers, who are all engaged in the pursuit of your path, acquire any results in this life like the satisfactions gained by other people?"

That teacher replied,

"For all who receive a body consisting of the four

elements, when life ends the earth element in the body returns to the earth, the water element returns to water, the wind element returns to the wind, and the fire element returns to fire. Thus every element of the body devolves and every faculty therein dissolves and returns to nothingness. When people die their bodies are placed on a funeral platform or left out among the cemetery mounds; when fire consumes the skeleton it turns dull white or into ashes. Whether one is wise or a fool, when their life ends everyone's [body], without exception, decomposes, manifesting the law of total annihilation. "

O World-honored One, suppose someone asks about a melon and the other person talks about a plum, or when the former asks about a plum and the latter replies in terms of a melon—that teacher's reply was just like that. When I asked him if those who practice his path realize a certain result in this life, he replied that there was nothing but total annihilation. Agian I thought to myself,

"I am a kṣatriya,properly anointed to kingship's

throne. Yet I [should refrain from] exercising my power to arrest, exile, 115

108c

or execute any of these practitioners who have renounced domestic life. Nonetheless, I feel dissatisfied with this teacher's answer. " With those

thoughts, I left his place for good.

Again, King Ajātaśatru said to the Buddha:

On another occasion, I visited Kakuda-katyāyana's place and asked him the same question,

"O virtuous one, just as we ride on an elephant, horse, or chariot and learn battlefield strategies and so on, other people carry on with the means of their livelihood and enjoy the fruits of their own happiness. Now can your followers, who are all engaged in the pursuit of your path, acquire any results in this life like the satisfactions gained by other people?"

That teacher replied,

"O great king, those who lack strength and virility have little power for action as well as little concept of expediency. Some people may become attached [to things] without due cause or conditions, while others remain free from attachments, their pure and genuine [practice also] coming about without due cause or conditions. Those sentient beings who are endowed with life invariably lack the power that would enable them to realize their own freedom. Hence, no harm or blame. For them, constancy lies in the midst of numbers, undergoing the six kinds of life cycles and experiencing both pleasure and pain.

O World-honored One, suppose someone asks about a melon and the other person talks about a plum, or when the former asks about a plum and the latter replies in terms of a melon—that teacher's reply was just like that. When I asked him if those who practice his path realize a certain result in this life, he replied that living beings lack the power [to gain their own freedom]. Again I thought to myself,

"I am a kṣatriya,properly

anointed to kingship's throne. Yet I [should refrain from] exercising my power to arrest, exile, or execute any of these practitioners who have renounced domestic life. Nonetheless, I feel dissatisfied with this teacher's answer.

" With those thoughts, I left his place for good.

Again, the king said to the Buddha:

On another occasion, I visited Sañjayī Vairaṭṭiputra's place and asked him the same question,

"O virtuous one, just as we ride on an elephant, horse, 116

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That teacher replied,

"O great king, if Your Majesty asks, 'Do śramaṇas

have some reward in this life?'

, this may be answered in the following manner: (1) This is identical (i.e., true; zishishi); (2) this is different (zishiyi); (3) this is not different (zishifeiyi); (4) this is not not-different (zishifeibuyi). This is the first question-and-answer variation. "On the other hand, if Your Majesty asks, 'Do śramaṇas have no reward

in this life?'

, this may be answered in the following manner: (1) This is identical (true); (2) this is different; (3) this is not different; (4) this is not not-different.

"If again Your Majesty asks,

'Do śramaṇas have neither any reward, nor no reward in this life?'

, this may be answered in the following manner: (1) This is identical (true); (2) this is different; (3) this is not different; (4) this is not not-different.

O World-honored One, suppose someone asks about a melon and the other person talks about a plum, or when the former asks about a plum and the latter replies in terms of a melon—that teacher's reply was just like that. When I asked him if those who practice his path realize a certain goal in this present life, he again replied by speaking in terms of difference (i.e., always in terms of something else). Again I thought to myself, "I

am a kṣatriya,properly anointed to kingship's throne. Yet I [should refrain from] exercising my power to arrest, exile, or execute any of these practitioners who have renounced domestic life. Nonetheless, I feel dissatisfied with this teacher's answer.

" With those thoughts, I left his place for good. Again, King Ajātaśatru said to the Buddha: On another occasion, I visited Nirgrantha Jñātiputra's place and asked him the same question,

109a

of your path, acquire any results in this life like the satisfactions gained by other people?"

That teacher replied,

"O great king, I know all things, have insight into all things, and I know all that is, without exception. Irrespective of whether I am standing, sitting, or lying down, I am aware of all things without exception. All-inclusive (absolute) knowledge is present before me at all times. "

O World-honored One, suppose someone asks about a melon and the other talks person about a plum, or when the former asks about a plum and the latter replies in terms of a melon—that teacher's reply was just like that. When I asked him if those who practice his path acquire a certain reward in this life, he answered by talking about his "all-inclusive knowledge. " Again I thought to myself,

"I am a kṣatriya,properly anointed to

kingship's throne. Yet I [should refrain from] exercising my power to arrest, exile, or execute any of these practitioners who have renounced domestic life. Nonetheless, I feel dissatisfied with this teacher's answer. "

With those thoughts, I left his place for good.

O World-honored One, because of these experiences, I have come with the intent to ask Your Reverence the same question, namely, "Just as we

ride on an elephant, horse, or chariot and learn battlefield strategies and so on, other people carry on with the means of their livelihood and enjoy the fruits of their own happiness. Now do the śramaṇas (disciples of the Buddha) who are engaged in the pursuit of your path acquire rewards in this life like the satisfactions gained by other people, sir?" The Buddha said to King Ajātaśatru:

I would now like to ask Your Majesty a question. You may answer as you please. What do you think, O great king? Suppose that on the night of the full moon some of the boys and other workers in the royal household observe the king having his hair washed and his body bathed and then enjoying some entertainment together with the palace ladies in the royal pavilion. One of them thinks,

"What irony! After that affair19 this is the

reward. Here is King Ajātaśatru, on the night of the full moon, having his hair washed and his body bathed and gratifying all his senses with the palace ladies in the pavilion. Who can ever know the reward that will fall to one from his conduct?" Later on, that man shaves his hair, moustache, 118

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and beard, puts on the three robes of a mendicant, renounces domestic life, and applies himself to the practice of equanimity (the principle of equality).

to yourself,

Now, O great king, if you see this bhikṣuapproaching, do you think "Well, isn't this one of my former servants from the palace?" The king replied,

"No, O World-honored One. If I see a monk approaching, I will stand to welcome him and ask him to take a seat alongside me. "

The Buddha said,

"Indeed, is that not a real reward that a bhikṣuattains in this present life?"

The king replied,

"Exactly so, O World-honored One. That is a reward that comes from being a śramaṇa.

Again, the Buddha said:

O great king, some of the household guests who depend on the king's munificence may have observed on the night of the full moon the king having his hair washed and his body bathed and then enjoying some entertainment together with the palace ladies in the royal pavilion. One of them may have thought,

"What irony! After those events this is the reward. Who can ever know the reward that will fall to one from his conduct?" Later on, that guest shaves his hair, moustache, and beard, puts on the three robes of a mendicant, renounces domestic life, and applies himself to the practice of equanimity. Now, O great king, what do you think? If you see this bhikṣuapproaching, do you think to yourself, "Well, isn't

this one of my guests to whom I gave an allowance?" King Ajātaśatru replied,

"No, O World-honored One. If I see a monk approaching, I will stand to welcome him with a bow and ask him to take a seat alongside me.

The Buddha said,

"What does Your Majesty think? O great king, is that indeed not a real reward that a bhikṣuattains in this present life?" The king replied,

"Exactly so, O World-honored One. That is a reward that comes from being a śramaṇa.

Again, the Buddha said:

O great king, the Tathāgata appears in this world as one who is totally free from defilement and perfectly enlightened. Those who enter his path 119

109b

should be able to acquire three kinds of supernormal knowledge20 that annihilates ignorance and allows the illumination of insight, eliminating all forms of darkness and delusion to realize the total eradication of defilements and reveal the great light of the Dharma. How is this so? Because this fundamental realization can only be achieved through constant endeavor without any slackening, through freedom from all worldly mentality, practice in seclusion, diligent mindfulness, and mental concentration. What does Your Majesty think? O great king, is that indeed not a real reward that a bhikṣuattains in this present life?

The king replied,

"Exactly so, O World-honored One. That is a reward

that comes from being a śramaṇa.

Thereupon, King Ajātaśatru stood up, bowed his forehead to the ground at the Buddha's feet, and said:

May I earnestly request that the World-honored One hear my repentance. I was insane—stupid, ignorant, and without any awareness of decency. My father, King Vidmisāra21 of Magadha, ruled the country according to our laws and was always upright and impartial. But driven mad by the desires of the [five] senses, I murdered my father, the king. May Your Reverence, with compassion and pity, accept my earnest repentance. The Buddha said:

Having been stupid, ignorant, and lacking any awareness of decency in the past, you murdered your father, the king, but now you have repented from the depth of your heart. According to the spiritual law of the wise and saintly disciples, if you have now thoroughly repented for what you have done, something beneficial will come to you. Because I have compassion for you I will accept your repentance. At that, King Ajātaśatru venerated [by bowing to] the Buddha's feet. He then withdrew to one side and took his seat. Thereupon, the Buddha gave him a discourse on the Dharma, imparting instruction, benefit, and delight. After hearing the discourse, the king said to the Buddha: Sir, I now take my refuge in the Buddha, Dharma, and Sangha. May Your Reverence accept me as a lay devotee in the right Dharma. From this 120

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moment until the dissolution of my body at the end of life I will refrain from taking life, I will refrain from taking things that are not given, I will refrain from indulging in sexual pleasure, I will refrain from speaking falsehoods, and I will refrain from ingesting intoxicants. 22 May I earnestly

request the World-honored One and the members of the sangha to unequivocally accept my vow. The World-honored One remained silent for a moment, granting the king's request. Seeing this, the king stood up, venerated the Buddha, circumambulated him three times, and returned to the palace. Not long after the king's departure, the Buddha said to the bhikṣus: King Ajātaśatru has atoned for his past transgressions and mitigated the burden of his sins. If the king had not murdered his father he could have acquired genuine insight (ārya-dharma-cakṣus-viśuddha) into the nature of the Dharma. However, King Ajātaśatru has repented and has atoned for his grievous transgression.

King Ajātaśatru, for his part, said to Prince Jīvaka on his way back to the palace:

It was good that you have served me so well. It was you who first told me about the Tathāgata's teaching and then took me to meet him, and my mind has been opened. I am indebted to you and will not forget it. When the king reached the palace he ordered the preparation of various dishes of food and drink, and the next morning it was reported to the Buddha that the meal was ready. Thereupon, the World-honored One donned his outer robe and with almsbowl in hand visited the palace accompanied by one thousand two hundred and fifty bhikṣus. Taking his seat in the place that had been prepared for him, the Buddha, together with the members of the sangha, was served by the king himself.

At the conclusion of the meal, the bowls were cleaned and rinsing water was served. Then the king venerated the Buddha [by bowing to his] feet and said: I have repented my past transgressions again and again, sir. I was insane— stupid, ignorant, and without any awareness of decency. My father, King Vidmisāra of Magadha, ruled the country according to our laws and was 121

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always upright and impartial. But driven mad by the desires of the [five] senses, I murdered my father, the king. May Your Reverence, with compassion and pity, accept my earnest repentance. The Buddha replied:

Having been stupid, ignorant, and without any awareness of decency, you murdered your father, the king, but now you have repented from the depth of your heart. According to the spiritual law of the wise and saintly disciples, if you have now thoroughly repented for what you have done, something beneficial will come to you. Because I have compassion for you I will accept your repentance.

At that, King Ajātaśatru venerated the Buddha [by bowing to his] feet. Then he brought out a small cushion and seated himself before the Buddha. Thereupon, the Buddha gave him a discourse on the Dharma, imparting instruction, benefit, and delight.

After hearing the discourse, the king again said to the Buddha: Once again, I take my refuge in the Buddha, Dharma, and Sangha. May Your Reverence accept me as a lay devotee in the right Dharma. From this moment until the dissolution of my body at the end of life I will refrain from taking life, I will refrain from taking things not given, I will refrain from indulging in sexual pleasure, I will refrain from speaking falsehoods, and I will refrain from ingesting intoxicants.

After completing the teaching given for King Ajātaśatru, thus imparting instruction, benefit, and delight, the World-honored One stood up and left the palace. Having heard the Buddha's teaching, King Ajātaśatru and the master of medicine, Prince Jīvaka, were delighted to receive it, and they reverentially carried out what the Buddha taught. [End of Sutra 27: The Rewards of

the Life of a Śramaṇa]

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Poṭṭhapāda

(Dīgha Nikāya 9: Poṭṭhapāda Suttanta)

Thus have I heard. Once the Buddha was staying in Anāthapiṇḍika Monastery in Prince Jeta's Grove near the city of Śrāvastī, accompanied by one thousand two hundred and fifty bhikṣus. The World-honored One put on his outer robe and with his almsbowl in hand went into the city of Śrāvastī in the early morning. As he walked, the World-honored One thought: It is still a bit early for the almsround. I will visit the brāhmaṇaascetic Poṭṭhapāda in the forest to see how he is doing. I can stay there until it is time for the almsround.

The World-honored One went to the forest. The brāhmaṇa ascetic Poṭṭhapāda had seen the Buddha approaching from a distance, and he stood up at once to greet him,

"Welcome, śramaṇaGautama. I have not seen you

for some time. What has prompted Your Reverence to come this way? Please take the seat in front.

The World-honored One took the seat that was offered and said to Poṭṭhapāda,

"Now that I am here, tell me what you have been discussing. "

The brāhmaṇaascetic replied:

O World-honored One, many brāhmaṇaascetics, śramaṇas, and lay brāhmaṇas gathered in the Brahmā Hall yesterday and talked about a number of things, arguing back and forth over their different views. O Gautama, one brāhmaṇaascetic proposed this theory: "Thoughts form in the mind apart from any causes or conditions. Thoughts also perish from the mind without cause or condition. Thoughts are known by their coming and going. When they come, they arise in the mind, and when they go, they perish from the mind.

O Gautama, another brāhmaṇaascetic argued for this idea: "The self knows the presence of a thought through its arising, and also knows its 123

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absence through its perishing. Each thought is known by its coming and going. When it comes the thought arises, and when it goes the thought perishes.

O Gautama, a third brāhmaṇaascetic presented the following notion: "The foregoing two theories are impossible. Thoughts arise only through the activity of a great spirit whose boundless power brings forth each thought and also takes it away. When he produces it a thought arises, and when he takes it away the thought perishes. My thoughts arise because of the activity of that spirit.

O Gautama, if one can grasp the meaning of those theories, one might begin to discern how the cessation of thinking and knowing may take place. The World-honored One said to the brāhmaṇaascetic Poṭṭhapāda: According to what you have said, all three theorists are culpable of committing an error. First, that thoughts form in the mind apart from any causes or conditions, and also perish from the mind without cause or condition; thoughts are known by their coming and going, and when they come they arise in the mind, and when they go they perish from the mind. Second, that the self knows the presence of a thought through its arising, and also knows its absence through its perishing; each thought is known by its coming and going, and when it comes the thought arises, and when it goes the thought perishes. Third, that thoughts only arise through the activity of a great spirit whose boundless power brings forth each thought as well as takes it away; when [the spirit] produces it a thought arises, and when [the spirit] takes it away it perishes. Those who assert these theories are necessarily culpable of committing an error. Why? Because thoughts arise when there is a causal dependence for their creation, and they perish when there is a causal dependence for their cessation. When the Tathāgata appears in this world, he is endowed with ten supreme titles, such as One Liberated from Attachment, Perfectly Enlightened One, and so on. If someone renounces domestic life in accord with the Buddha's path and applies himself to the practice of austerity, and so on, he eradicates the five kinds of moral and spiritual hindrance, namely, (1) sexual desire, (2) malice, (3) drowsiness and sloth, (4) worry and agitation, and (5) doubt. Having removed desires and unfavorable elements, 124

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he or she is still aware of an object and of the act of examining but the cause of birth has been removed (i.e., reaching the supramundane realm) and he enters the first meditative state of absorption, giving rise to a sense of joy and bliss. Here he eradicates all thought of desire, increasing the sense of joy and bliss. O brāhmaṇaascetic, because of this, he knows that thoughts arise due to causal dependence and also cease due to causal dependence.

[Now,] eliminating awareness of an object as well as awareness of the subjective act of examining, he enters the second meditative state of absorption with increasing tranquility and self-confidence, and experiences a predominant sense of joy and bliss in the emergent state of concentration. O brāhmaṇaascetic, he observed that thoughts ceased in the first meditative state of absorption and [now] a thought arises in the second meditative state of absorption. Because of this, he knows that thoughts arise due to causal dependence and also cease due to causal dependence. [Next,] as the sense of joy fades, he enters the third meditative state of absorption, mindful of the sense of equanimity, and is fully aware of the subtler bliss in pure and genuine mindfulness and equanimity that the wise and holy speak of as indispensable. O brāhmaṇaascetic, he observed that thoughts ceased in the second meditative state of absorption and [now] a thought arises in the third meditative state of absorption. Because of this, he knows that thoughts arise due to causal dependence and also cease due to causal dependence.

[Next,] transcending both pleasure and pain and removing joy and sorrow, he enters the fourth meditative state of absorption, which is the equanimity that consolidates pure and genuine mindfulness. O brāhmaṇaascetic, he observed that thoughts ceased in the third meditative state of absorption and [now] a thought arises in the fourth meditative state of absorption. Because of this, he knows that thoughts arise due to causal dependence and also cease due to causal dependence.

[Next,] removing all thought of external forms, he terminates anger without conjuring further thought and enters the [formless] realm of infinite space, which is the first formless state of concentration. O brāhmaṇaascetic, he observes all sense of form ending in this formless concentration, and [now] an awareness of the realm of infinite space arises. Because of 125

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this, he knows that thoughts arise due to causal dependence and also cease due to causal dependence.

[Next,] transcending the realm of infinite space, he enters the [formless] realm of infinite consciousness, which is the second formless state of concentration. O brāhmaṇaascetic, he observes the thought of the realm of infinite space ending as an awareness of the realm of infinite consciousness arises. Because of this, he knows that thoughts arise due to causal dependence and also cease due to causal dependence. [Next,] transcending the realm of infinite consciousness, he enters the [formless] realm of nothingness or nonutility, which is the third formless state of concentration. O brāhmaṇaascetic, as the thought of the realm of infinite consciousness ends an awareness of the realm of nothingness arises. Because of this, he knows that thoughts arise due to causal dependence and also cease due to causal dependence. [Next,] transcending the realm of nothingness, he enters the [formless] realm of neither thought nor nonthought, which is the fourth formless state of concentration. O brāhmaṇaascetic, as the thought of the realm of nothingness ends an awareness of the realm of neither thought nor nonthought arises. Because of this, he knows that thoughts arise due to causal dependence and also cease due to causal dependence.

[Next,] transcending the realm of neither thought nor nonthought, he enters the final state of cessation, beyond all thought and sensation. This is the third saintly state, that of the nonreturner (anāgāmin). O brāhmaṇa ascetic, when awareness of the [formless] realm of neither thought nor nonthought ends he enters the state of concentration in which all thoughts and sensations [totally] cease. Because of this, he knows that thoughts arise due to causal dependence and also cease due to causal dependence. Having acquired this insight, he may think: "It is not good to project a thought or idea in the mind; moreover, it is good not to project a thought or idea in the mind.

" If he thinks in this way, a subtle form of thinking remains (i.e., is not annihilated), causing gross forms to arise. Again, he may think: "I should not engage in imagining anything, nor should I pursue any thoughts.

" By not imagining or pursuing thoughts, subtle thinking comes to an end and no gross form arises. That is, when he does not engage in imagining anything, his habitual pursuit of thought does not emerge. 126

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Accomplishing this, he enters the final state of concentration in which all thoughts and sensations completely cease. What do you think? O brāhmaṇaascetic, in your prior training, was this kind of causality ever mentioned to explain the gradual cessation of ideation?

The brāhmaṇaascetic replied,

"Sir, I have never before heard of this kind of causality in the gradual cessation of ideation, but I believe my prior training helps me understand it.

Again, Poṭṭhapāda said to the Buddha:

Now, [as explained by the World-honored One,] when I produce a thought [in my mind] it appears either as a thought of existence or as a thought of nonexistence. But then another thought arises. When it too is gone, I think to myself: "It is not good to project a thought or idea in the mind; moreover, it is good not to project a thought or idea in the mind. " When

I come to this insight, however, I have not terminated the process of subtle projection and this causes gross forms of thinking to arise. So I say to myself: "I should not engage in imagining anything, nor should I pursue any thoughts. By not imagining or pursuing thoughts, subtle projection comes to an end and no gross forms arise. That is, when I neither imagine anything nor pursue any thoughts, the process of subtle thought formation ends, eliminating the cause of gross forms, and I enter the final state of concentration in which all thoughts and sensations are totally annihilated. "

The Buddha said,

"Very good. This is called the state of concentration in which one realizes the gradual cessation of ideation, as practiced by the wise and saintly disciples.

The brāhmaṇaascetic asked,

"Sir, of those ideas, which is the highest?" The Buddha replied,

"The idea of the realm of nothingness is the highest. "

The brāhmaṇaascetic asked again,

"Of those ideas, which is supreme?"

The Buddha replied:

In terms of the varieties of ideas of existence and of nonexistence, proceeding gradually [by stages] and realizing the final state of concentration in which all thoughts and sensations completely cease is called the supreme idea. 127

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The brāhmaṇaascetic again asked, multiple?"

The Buddha replied,

[Poṭṭhapāda] again asked:

"Sir, is it a single supreme idea or "It is a single idea, not multiple. "

Does an idea arise first, and then comes knowledge (jñāna)? Or is it that knowledge comes first and then the idea is formed, or that knowledge and the idea arise simultaneously? The Buddha replied,

"An idea arises first, and then comes knowledge (jñāna). When thinking occurs, knowledge follows. "

The brāhmaṇaascetic again asked, "Sir, is a the selfhood of a person (puruṣasyaātman) an idea?" The Buddha replied,

"In your view, what do you regard as the selfhood of a person?"

The brāhmaṇaascetic replied: I do not say that the self is a person. I regard myself as consisting of a physical body composed of four material elements (mahābhūtas) and six sense faculties (āyatanas), all of which were inherited at birth from my mother and father and nurtured through childhood. But it is nothing more than an embodiment of impermanence, which will become worn out and [eventually] perish. As the embodiment of impermanence, I say that such a person has a self. The Buddha said:

O brāhmaṇaascetic, what you refer to as your impermanent body composed of four material elements and six sense faculties that were inherited from your mother and father and nurtured through childhood—do you say that this is your self? O brāhmaṇaascetic, you should discard the idea of a self, [because] it is only the idea of a person that arises and perishes. The brāhmaṇaascetic said,

"Sir, I do not say that the self is a person. It is rather the person's heavenly body [that belongs to] the realm of desire. "

The Buddha said:

You should discard the idea that the self is the person's heavenly body [that belongs to] the realm of desire, [because] it is only the idea of a person that arises and perishes. 128

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The brāhmaṇaascetic said:

I do not say that the self is a person. It is rather the person's heavenly body [that belongs to] the realm of form, [which is higher than the realm of desire].

The Buddha said:

You should discard the idea that the self is the person's heavenly body [that belongs to] the realm of form, [because] it is only the idea of a person that arises and perishes.

The brāhmaṇaascetic said:

I do not say that the self is a person. It is rather the person's heavenly body [that belongs to] the formless realms (ārūpyadhātu), namely, the realms of infinite space, of infinite consciousness, of nothingness, and of neither thought nor nonthought.

The Buddha said:

You should discard the idea that the self is the person's heavenly body [that belongs to] the formless realms, namely, the realms of infinite space, of infinite consciousness, of nothingness, and of neither thought nor nonthought, [because] it is only the idea of a person that arises and perishes. The brāhmaṇaascetic said to the Buddha,

"What do you think, O Gautama? Will I be able to grasp why it is only the idea of a person that arises and perishes?"

The Buddha replied:

Though you may wish to understand why it is only the idea of a person that arises and perishes, it will be difficult for you to grasp this, precisely because you have been influenced by different views, a different teacher and school, a different training [toward a different goal], a different tolerance, and a different attitude toward pleasure. Poṭṭhapāda said:

Exactly, sir. O Gautama, I have been influenced by different views, a different teacher and school, a different training [toward a different goal], a 129

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different tolerance, and a different attitude toward pleasure, and it is very difficult for me to grasp why only the idea of a person arises and perishes. Why? Precisely because of the following views: (1) The self and the world are permanent; this alone is true while the rest is false. (2) The self and the world are impermanent; this alone is true while the rest is false. (3) The self and the world are both permanent and impermanent; this alone is true while the rest is false. (4) The self and the world are neither permanent nor impermanent; this alone is true while the rest is false. (5) The self and the world are limited [and have an end]; this alone is true while the rest is false. (6) The self and the world are limitless [and have no end]; this alone is true while the rest is false. (7) The self and the world are both limited and limitless; this alone is true while the rest is false. (8) The self and the world are neither limited nor limitless; this alone is true while the rest is false. (9) This life principle is the body itself; this alone is true while the rest is false. (10) If there is another life principle, there is another body; this alone is true while the rest is false. (11) The life principle and the body are neither different nor nondifferent; this alone is true while the rest is false. (12) If there is no life principle, there is no [living] body; this alone is true while the rest is false. (13) The Tathāgata has an end; this alone is true while the rest is false. (14) The Tathāgata has no end; this alone is true while the rest is false. (15) The Tathāgata has an end as well as no end; this alone is true while the rest is false. (16) The Tathāgata has neither an end nor no end; this alone is true while the rest is false. The Buddha said to the brāhmaṇaascetic,

"I do not subscribe to any views

holding that 'the self and the world are permanent' and so on, up to 'the Tathāgata has neither end nor no end.

Poṭṭhapāda said,

"O Gautama, why don't you subscribe to the view that

the self and the world are permanent, or to any of those other views?" The Buddha replied:

Because they do not accord with true meanings, do not accord with the doctrine, have nothing to do with the practice of austerity as the foundation, and do not represent the eradication of desire, or the state of cessation, or the state of quiescence, or the goal of perfect enlightenment (anuttara 130

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samyaksaṃbodhi), or the life of śramaṇas, or the state of nirvana. For these reasons I do not subscribe to any of these views. The brāhmaṇaascetic again asked:

What are the views that accord with true meanings, accord with the doctrine, relate to the practice of austerity, represent the eradication of desire, the state of cessation, the state of quiescence, the goal of perfect enlightenment, the life of śramaṇas, and the state of nirvana? And what does it mean to "subscribe" to a view, sir?

The Buddha replied:

I subscribe to the doctrine of the truth of suffering, of [the truth of the] causal aggregates [of suffering], of [the truth of the] cessation [of suffering], and of the [truth of the] essential path to liberation [from suffering] (i.e., the Four Noble Truths). Why? Because this doctrine accords with true meanings, accords with the teaching, has the practice of austerity as its foundation, and represents the eradication of desire, the state of cessation, the state of quiescence, the goal of perfect enlightenment, the life of śramaṇas, and the state of nirvana. Because of this, I subscribe [to the doctrine of the Four Noble Truths].

Thereupon, the World-honored One gave Poṭṭhapāda a discourse on the Dharma, imparting instruction, benefit, and delight, and then stood up and left his place.

Not long after the Buddha's departure some of the other brāhmaṇaascetics criticized the brāhmaṇaPoṭṭhapāda:

How can you listen to the words of the śramaṇaGautama and accept them as right? When he says "I do not subscribe to any views holding that 'the self and the world are permanent' and so on, up to 'the Tathāgata has neither an end nor no end,

' because they do not accord with true meanings,

how can you accept such a statement? We do not consider these words to be acceptable.

Poṭṭhapāda said to the brāhmaṇaascetics:

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The śramaṇaGautama explained that he does not subscribe to views holding that the self and the world are permanent and so on, up to "the Tathāgata has neither an end nor no end,

" because they do not accord with true meanings. I do not necessarily accept that statement, [just as you do not,] but [I know that] the śramaṇaGautama has realized deliverance, abides in the Dharma, and that all his statements are in accord with the Dharma. On what grounds could I oppose these words that reflect his wisdom? When the śramaṇaGautama expresses truthful words with such subtlety, you cannot oppose them just to be contradictory.

On another occasion, the brāhmaṇaascetic Poṭṭhapāda visited the Worldhonored One in the company of Hastiśāriputra. The latter greeted the Buddha with a bow and took a seat to one side. Then Poṭṭhapāda venerated the Buddha and Hastiśāriputra and also took a seat to one side. Poṭṭhapāda said to the Buddha:

O World-honored One, not long after Your Reverence left my place after your last visit, some of the brāhmaṇaascetics criticized me. They said, "How can you listen to the words of the śramaṇaGautama and accept them as right? When he says,

'I do not subscribe to any views holding

that the self and the world are permanent and so on, up to 'the Tathāgata has neither an end nor no end,

' because they do not accord with true meanings,

' how can you accept such a statement? We do not consider these words to be acceptable.

I told those brāhmaṇaascetics,

"The śramaṇaGautama explained that

he does not subscribe to views holding that the self and the world are permanent and so on, up to 'the Tathāgata has neither an end nor no end, '

because they do not accord with true meanings. I do not necessarily accept that statement, [just as you do not,] but [I know that] the śramaṇaGautama has realized deliverance, abides in the Dharma, and that all his statements are in accord with the Dharma. On what grounds could I oppose words that reflect his wisdom? When the śramaṇaGautama expresses truthful words with such subtlety, you cannot oppose them just to be contradictory. "

The Buddha said:

The words of censure uttered by those brāhmaṇaascetics against you, 132

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such as,

"How can you listen to the words of the śramaṇaGautama and accept them as right,

" are at fault. Why? Because in my teaching I distinguish between two types of truth: (1) absolutely determinate truth and (2) indeterminate truth. What is indeterminate truth? The views that have been repeated, namely, that the self and the world are permanent and so on, up to "the Tathāgata has neither an end nor no end, " belong to the

indeterminate category. I too use these views when teaching doctrine, but I use them only as indeterminate truths. The reason they are indeterminate is that they do not accord with true meanings, do not accord with the doctrine, have nothing to do with the practice of austerity as the foundation, and do not represent the eradication of desire, or the state of cessation, or the state of quiescence, or the goal of perfect enlightenment, or the life of śramaṇas, or the state of nirvana. For this reason, O brāhmaṇaascetic, even though I use these views when teaching doctrine, I do not regard them as determinate truths. What views, then, are determinate? I consider the truths of suffering, of causal aggregates, of cessation, and of the essential path of liberation [from suffering] as determinate truths. The reason they are determinate is that they accord with true meanings, accord with the doctrine, have the practice of austerity as their foundation, and represent the eradication of desire, the state of cessation, the state of quiescence, the goal of perfect enlightenment, the life of śramaṇas, and the state of nirvana. Therefore, I teach the Four Noble Truths as determinate truths. O brāhmaṇaascetic, there are some śramaṇas and brāhmaṇas who believe in attaining absolute happiness in a world in the afterlife. I asked one of them,

"Do you believe in attaining absolute happiness in a world in the afterlife?" He replied,

"Yes, I do, just as you have said.

" I again

asked,

"Have you ever known or seen this state of absolute happiness in such a world?" He replied,

"No, I have neither known nor seen it.

" I again

asked,

"The gods of that world enjoy the state of absolute happiness. Have you ever seen them?" He replied,

"No, I have neither known nor seen

them.

" I again asked,

"Do you meet with the gods of that world, and do you converse with them or practice meditation together?" He replied, "No,

I don't.

" I again asked,

"Has any one of the gods who enjoy absolute happiness in that world ever come to say to you: 'Since your conduct has been honest and direct, you will be reborn in the world of absolute happiness. 133

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I was honest and direct and I was born there, and I have been enjoying life there ever since. Let us enjoy life there together'?" He replied, "No,

no one has.

" I again asked, "Have you been able to use the supernormal power of your mind to create another body composed of the four material elements and endowed with all the sense faculties and physical limbs without exception?" He replied, "No, I have not. "

What do you think, O brāhmaṇaascetic? Should the words of those śramaṇas and brāhmaṇas be regarded as honest and truthful? The brāhmaṇaascetic Poṭṭhapāda replied, nor truthful, sir. "

The Buddha said: "Their words are neither honest It is just like a philanderer bragging about his conquest of some imaginary beauty by praising her sexual prowess. When others ask, "How do you

know her? Is she from the east, west, north, or south?" , he replies,

"I don't

know.

" Again, when others ask, "Where can she be found—in what town, district, or village?" , he replies,

"I don't know.

" When they ask, "What

about her family? Is she from a kṣatriyafamily, or from a brāhmaṇa, vaiśya,or śūdrafamily?" , he again replies, "I don't know.

" And when

they ask,

"What does she look like? Is she tall or short, stout or delicate, dark or light? Is she beautiful or ugly?" , he again replies, "I don't know.

O brāhmaṇaascetic, could the story [of the woman] told by that man be regarded as honest and truthful? The brāhmaṇaascetic replied, "No, sir. It could not be regarded as honest or true.

[The Buddha continued:] O brāhmaṇaascetic, suppose a man sets up a ladder in an empty spot. Someone asks,

"Why are you setting up a ladder in an empty spot?" The man replies,

"I wish to ascend to the next floor of the building. " Others

ask,

"What building? Is it in the east, west, north, or south?" He replies, "I do not know.

" What do you think, O brāhmaṇaascetic? Wouldn't it be far-fetched to set up a ladder in an empty spot and try to ascend to the next floor of an imaginary building? 134

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[The brāhmaṇaascetic] replied,

"Exactly, sir. Such behavior would be

far-fetched.

The Buddha said,

"It is the same with the beliefs of the śramaṇas and

brāhmaṇas. What they teach is fanciful and unreal.

The Buddha said to Poṭṭhapāda:

You said previously that your physical body is composed of four material elements and six sense faculties that were inherited from your mother and father and nurtured through childhood, and hence is nothing but an embodiment of impermanence, which wll become worn out and [eventually] perish; and that it would be such a person that has a self. Now, I teach that this corporeal body [in which you assumed the existence of a self] is defiled, [yet] its purity and genuineness can be realized, together with deliverance from suffering. In your thinking, perhaps you would assert that defilements cannot be annihilated and that no pure and genuine elements can arise [where there continue to be defilements]. Do not ever fall prey to this [pessimistic] thought when you are in the midst of suffering. Why? Because defilements can be annihilated, causing pure and genuine elements to arise. When you experience delight and realize the state of joy and bliss and abide therein, your knowledge will expand through genuine mindfulness and mental concentration. O brāhmaṇaascetic, I teach that defilements are found not only in the heavenly body belonging to the realms of desire and form, but also in the heavenly body in the [formless] realms of infinite space, of infinite consciousness, of nothingness, and of neither thought nor nonthought. Yet I also teach that the purity and genuineness of that heavenly body can be realized, along with deliverance from suffering. In your thinking, perhaps you would assert that the defilements cannot be annihilated and that no pure and genuine elements can arise [where there continue to be defilements]. Do not ever fall prey to this [pessimistic] thought when you are in the midst of suffering. Why? Because defilements can be annihilated, causing pure and genuine elements to arise. When you experience delight and realize the state of joy and bliss and abide therein, your knowledge will expand through genuine mindfulness and mental concentration. 135

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Then Hastiśāriputra asked the Buddha:

O World-honored One, when a person's physical body in the realm of desire is composed of the four material elements and six sense faculties, does that person simultaneously have a heavenly body in the realms of desire and form, as well as in the formless realms of infinite space, infinite consciousness, nothingness, and neither thought nor nonthought? O Worldhonored One, when a person's heavenly body is in the realm of desire, does the person simultaneously have a physical body composed of the four material elements and six sense faculties in the realm of desire, and a heavenly body in the realm of form as well as in the formless realms of infinite space, infinite consciousness, nothingness, and neither thought nor nonthought? O World-honored One, when a person's heavenly body is in the realm of form, does the person simultaneously have a physical body composed of the four material elements and six sense faculties in the realm of desire, and a heavenly body in the realm of desire as well as in the formless realms of infinite space, infinite consciousness, nothingness, and neither thought nor nonthought? Continuing in this manner, when a person's heavenly body belongs to the realm of neither thought nor nonthought, does the person simultaneously have a physical body composed of the four material elements and six sense faculties belonging to the realm of desire and a heavenly body belonging to the realm of desire as well as to the realms of form, infinite space, infinite consciousness, and nothingness? The Buddha replied:

When there is a physical body composed of the four material elements and six sense faculties belonging to the realm of desire, it is only the physical body composed of the four gross elements and six sense faculties belonging to the realm of desire, and not a heavenly body belonging to the realms of desire or form, or one belonging to the formless realms of infinite space, infinite consciousness, nothingness, and neither thought nor nonthought. Continuing in this manner, when a person's heavenly body belongs to the realm of neither thought nor nonthought, it is only the heavenly body of that person that belongs to the realm of neither thought nor nonthought, and not a physical body composed of the four 136

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material elements and six sense faculties belonging to the realm of desire, or a heavenly body belonging to the realms of desire or form or to the formless realms of infinite space, infinite consciousness, and nothingness. O Hastiśāriputra, it is like the changing states that occur in milk. Milk (kṣīra) changes to become cheese, then cheese changes to become fresh butter, fresh butter changes to become butter, [and finally] butter changes to become ghee (clarified butter). Ghee is the best of all. O Hastiśāriputra, when milk is in the state of milk, it is called milk and not called cheese, butter, or ghee. Continuing in this manner, when there is clarified butter it is called ghee and not milk, cheese, or fresh butter. O Hastiśāriputra, your question can be answered in precisely the same way. When there is a physical body composed of the four material elements and six sense faculties belonging to the realm of desire, it is not a heavenly body belonging to the realm of desire or a heavenly body belonging to the realm of form, and so on, up to the formless realm of neither thought nor nonthought. Similarly, when there is a heavenly body in the realm of neither thought nor nonthought, it is only a heavenly body and not a physical body composed of the four material elements and six sense faculties in the realm of desire, or any heavenly body in the realm of desire, in the realm of form, and so on, up to the realm of nothingness. O Hastiśāriputra, how do you reply when others ask,

"Is your body in the

past simultaneously your body in the present as well as your future body?" Or "Is your future body simultaneously your past body as well as your body in the present?" Or "Is your present body simultaneously your body in the past as well as your future body?" What do you say to such questions? Hastiśāriputra replied:

Sir, if I am plied with such questions, I reply as follows. The past body belongs to the past and is neither the body in the present nor the future body. Again, the future body belongs to the future and is neither the past body nor the body in the present. Again, the present body belongs to the present and is neither the past body nor the future body. The Buddha said to Hastiśāriputra:

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112c

O Hastiśāriputra, your previous question can be answered in precisely the same way. When there is a physical body composed of the four material elements and six sense faculties belonging to the realm of desire, it is not a heavenly body belonging to the realm of desire or a heavenly body belonging to the realm of form, and so on, up to the formless realm of neither thought nor nonthought. Similarly, when there is a heavenly body in the realm of neither thought nor nonthought, it is only a heavenly body and not a physical body composed of the four material elements and six sense faculties in the realm of desire, or any heavenly body in the realm of desire, and so on, up to the [formless] realm of nothingness. Again, O Hastiśāriputra, if others ask,

"Did you perish in the past, will

you come again in the future, and are you now in the present?" , what do

you say to them?

Hastiśāriputra replied:

If I am so questioned, I shall reply: "I once perished in the past, and I was not nonexistent. I will come into existence in the future, and I will not be nonexistent. I now exist in the present, and I am not nonexistent. "

The Buddha said:

O Hastiśāriputra, your previous question can be answered in the same way. When there is a physical body composed of the four material elements and six sense faculties belonging to the realm of desire, it is not a heavenly body belonging to the realm of desire and so on, or a heavenly body belonging to the formless realm of neither thought nor nonthought. Similarly, when there is a heavenly body in the realm of neither thought nor nonthought, it is not a physical body composed of the four material elements and six sense faculties in the realm of desire, or any heavenly body in the realm of desire, and so on, up to the [formless] realm of nothingness. Then Hastiśāriputra said to the Buddha:

O World-honored One, now I take my refuge in the Buddha, Dharma, and Sangha. As I wish to become a lay devotee, may Your Reverence accept me as a lay devotee in the right Dharma. From this moment until the dissolution 138

Sutra 28

of my body at the end of life, I will refrain from taking life, I will refrain from taking what is not given, I will refrain from indulging in sexual pleasure, I will refrain from speaking falsehoods, and I will refrain from ingesting intoxicants.

Poṭṭhapāda then asked the Buddha,

domestic life and receive higher ordination?"

The Buddha replied:

"Sir, is it possible for me to renounce

If someone who has followed a different religious order wishes to be ordained in this Dharma, he must remain a probationer for a period of four months, observing [how to go about the life of the sangha] and receiving appraisal of its members. After that, he may be allowed to renounce domestic life and receive higher ordination. This is the regular proceeding, and it is simply for the sake of examining the character of a new convert. The brāhmaṇaascetic said:

[Sir, I understand that] someone who has followed a different religious order and wishes to renounce domestic life to receive higher ordination in the Buddha's religion must remain a probationer for a period of four months, observing [how to go about the life of the sangha] and receiving the appraisal of its members. After that, he may be allowed to renounce domestic life and receive higher ordination. For my part, I would not mind remaining a probationer for four years if I could take the vow of renunciation and receive higher ordination after thoroughly observing how to go about the life of the sangha and receiving the due approval of its members. The Buddha said:

I spoke about the rule because there is such a rule, but it is only for evaluating the character of a new convert. [In your case, no probationary period is needed.]

Poṭṭhapāda was allowed to immediately renounce domestic life and receive higher ordination, and he carried out the practice of pure and genuine austerity with firm determination. Before too long, he directly experienced the termination of the cause of birth and death in the present life; his practice of 139

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