Embedded Files
1; 1229 (1226) “Saṃbodhi”
1; 1229 (1226) “Saṃbodhi”
[1]Thus have I heard:
At one time, the Buddha was wandering the human world in Kośala until he arrived at Śrāvastī, Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, King Prasenajit heard that Bhagavān was wandering the human world in Kośala until he arrived at Śrāvastī, Jeta’s Grove, Anāthapiṇḍada’s Park. Having heard this, he went to where the Buddha was, bowed at the Buddha’s feet, and sat to one side. He addressed the Buddha, saying: “O Bhagavān! I have heard that Bhagavān declared himself to have attained anuttara-samyak-saṃbodhi. Is this not an exaggeration or a false claim by others? Does he speak as he has said, in accordance with the Dharma, following the Dharma? Or is it that some others, differing from the Dharma, might cause aversion or contempt through their questions and answers?”
The Buddha addressed the great king: “Such declarations are true and not false. I speak as I have said, in accordance with the Dharma, following the Dharma. It is not that others, differing from the Dharma, cause aversion or contempt through their questions and answers. Why is that? O great king! I have indeed attained anuttarā-samyak-saṃbodhi.”
King Prasenajit addressed the Buddha, saying: “Even though Bhagavān speaks thus, I still do not believe it. Why is that? Here, there are various respected śramaṇas and brāhmaṇas, like Pūrṇakāśyapa, Maskarī Gośālīputra, Sañcaya Vairatīputra, Ajita Keśakambala, Pakudha Kātyāyana, and Nirgrantha Jñāniputra; none of them claim to have attained anuttarā-samyak-saṃbodhi. How could Bhagavān, being young and having only recently gone forth, claim to have realised anuttarā-samyak-saṃbodhi?”
The Buddha addressed the great king: “There are four things that, though small, should not be underestimated. What are these four? A young prince of the Kṣatriya caste, though small, should not be underestimated; a young snake, though small, should not be underestimated; a small fire, though small, should not be underestimated; and a young bhikṣu, though small, should not be underestimated.”
At that time, the Bhagavān uttered a gāthā, saying:
“Endowed with the features of a kṣatriya,
Noble by name and clan,
Though young in age,
The wise do not underestimate him.
“He will indeed occupy the throne,
Bearing in mind the potential for enmity and harm;
Thus, one should not underestimate him
But show great respect.
“Those who seek to protect themselves
Should protect themselves [from him] as they would their life,
With equality in self-protection,
While equally protecting their life.
“Whether in a village or an empty place,
Seeing those young snakes,
Because of their small snake-like form,
Do not give rise to contemptuous thoughts.
“The form of a small snake of various colours,
Though it would be at ease,
And slithering about, whether one is male or female,
Its poison harms all.
“Therefore, those who protect themselves,
Should protect their own lives.
By protecting themselves well in this way,
They should equally protect others.
“Although a small fire may not consume much [fuel],
It can burn without limit.
A small candle can also burn,
If there is enough fuel, it will spread.
“Starting from a small fire, it gradually burns,
Destroying villages and cities.
Therefore, those who protect themselves,
Should protect their own lives.
“By protecting themselves well in this way,
They should equally protect others.
When burned by a raging fire,
All the plants are completely burned up.
“When extinguished, they do not shrink back,
The fire of precepts likewise arises.
If one defames a bhikṣu
Who upholds the fire of pure precepts,
“It will burn oneself and one’s descendants,
Causing calamities to continue for a hundred generations.
It is like burning a tāla tree,
Which will not regrow even after a long period.
“Therefore, one should protect oneself,
As if protecting one’s own life.
By protecting oneself well in this way,
They should equally protect others.
“Endowed with the features of a kṣatriya,
A young snake and a small fire,
Is a bhikṣu who upholds pure precepts:
One should not give rise to contemptuous thoughts towards them.
“Therefore, one should protect oneself,
As if protecting one’s own life.
By protecting oneself well in this way,
They should equally protect others.”
After the Buddha spoke this sūtra, King Prasenajit heard the Buddha’s words, rejoiced and gladly practised in accordance, and having made obeisance, departed.
2; 1230 (1227) “The Grandmother”
2; 1230 (1227) “The Grandmother”
[2]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, King Prasenajit’s greatly respected grandmother suddenly passed away. He left the city to cremate her. After completing the offerings to her relics, wearing tattered clothes and dishevelled hair, he came to where the Buddha was. He bowed at the Buddha’s feet and sat to one side.
At that time, the Bhagavān said to King Prasenajit: “O great king! Where are you coming from, wearing tattered clothes and dishevelled hair?”
King Prasenajit said to the Buddha: “O Bhagavān! My deceased grandmother, whom I greatly respected, passed away, and I left the city to cremate her. After completing the offerings, I came to where the Bhagavān is.”
The Buddha addressed the great king: “Do you greatly love, respect, and cherish your ancestors?”
King Prasenajit said to the Buddha: “O Bhagavān! I immensely love, respect, and cherish them. O Bhagavān! If this country’s elephants, horses, seven treasures, and even the kingdom could all be given to someone who could save my grandmother’s life, I would give them all to him. But since I could not save her, I am now distantly separated from her in saṃsāra. I am overcome with grief and sorrow, unable to bear it. I have heard the Bhagavān say that all sentient beings, all insects, and all spirits who are born will all die without exception. No one is born that does not die. Only now do I truly understand that the Bhagavān has well taught.”
The Buddha said: “O great king! Thus, it is that all sentient beings, all insects, and all spirits that are born will then die without exception. No one is born and does not die.”
The Buddha addressed the great king: “Even the great brāhmaṇa families, the great kṣatriya families, and great householder families, who are born will all die, without any not dying. Even the great kṣatriya kings who are anointed and rule over the four continents, who have power and sovereignty over all enemy countries, will eventually come to an end without any not dying. If, O great king, one is born in the heavens of long life and rules over a heavenly palace with sovereign happiness, one will also eventually come to an end without any not dying. If, O great king, an arhat bhikṣu has exhausted all effluents, is free from all burdens, has accomplished his task, has attained his own benefit, has exhausted all bonds of existence, is well liberated in mind through right wisdom, he will also eventually come to an end and abandon his body into nirvāṇa. If a pratyekabuddha is well disciplined, well pacified, and exhausts this body and life, he will also eventually come to nirvāṇa. All the buddha bhagavāns, who are fully endowed with the ten powers, the four fearlessnesses, and roar the lion’s roar, will also eventually abandon their bodies and attain parinirvāṇa. By this analogy, O great king, you should know that all sentient beings, all insects, and all spirits who are born, will then die, will eventually wear out and perish, and no one does not die.”
At that time, the Bhagavān further spoke this gāthā:
“All kinds of sentient beings,
Having life, will return to death.
Each, according to their karma,
Will experience the fruits of good and evil.
“Those with unwholesome karma fall into hell,
Those who do good ascend to heaven.
Cultivating the supreme and wondrous Path,
They exhaust the effluents and attain parinirvāṇa.
“The Tathāgata and the pratyekabuddhas,
The Buddha and his śrāvaka disciples,
Will all abandon their bodies and lives,
How much more so ordinary worldly people!”
After the Buddha spoke this sūtra, King Prasenajit heard the Buddha’s words, rejoiced, gladly practised in accordance, and departed, having made obeisance.
3; 1231 (1228) “Self-reflection”
3; 1231 (1228) “Self-reflection”
[3]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, King Prasenajit, in a solitary, quiet place, contemplating in meditation, had this thought: “What is self-reflection? What is non-self-reflection?”
Again, he had this thought: “If someone performs unwholesome actions with the body, performs unwholesome actions with speech, performs unwholesome actions with the mind, it should be known that such people are engaging in non-self-reflection. If, however, someone performs good actions with the body, performs good actions with speech, performs good actions with the mind, it should be known that such people are engaging in self-reflection.”
Having arisen from meditation, he went to where the Buddha was, bowed at the Buddha’s feet, and stood to one side. He addressed the Buddha, saying: “O Bhagavān! In a quiet place, contemplating alone, I had this thought: ‘What is self-reflection? What is non-self-reflection?’
“Again, I had this thought: ‘If someone performs unwholesome actions with the body, performs unwholesome actions with speech, or performs unwholesome actions with the mind, it should be known that such people are engaging in non-self-reflection. If, however, someone performs good actions with the body, performs good actions with speech, performs good actions with the mind, it should be known that such people are engaging in self-reflection.’”
The Buddha addressed the great king: “Thus it is, O great king! Thus it is, O great king! If someone performs unwholesome actions with the body, performs unwholesome actions with speech, or performs unwholesome actions with the mind, it should be known that such people are engaging in non-self-reflection. Although they consider themselves cherishing and reflecting on themselves, in reality, they are not engaging in self-reflection. Why is that? There is no unwholesome action done [for one] by an unwholesome friend, or non-reflection done by one who is non-reflective, or non-cherishing done by one who does not cherish, like such actions one does for oneself. Therefore, such people are engaging in non-self-reflection.
If, O great king, someone performs good actions with the body, performs good actions with speech, and performs good actions with the mind, it should be known that such people are engaging in self-reflection. Such people consider themselves not to be cherishing their own bodies, and in reality such people are engaging in self-reflection. Why is that? There is nothing done for one with a wholesome friend for a wholesome friend, reflection done by one who is reflective, cherishing done by one who cherishes, like such actions one does for oneself. Therefore, such people are engaging in self-reflection.”
At that time, the Bhagavān further spoke this gāthā:
“Those who are said to be self-reflecting,
Should not commit unwholesome deeds;
Ultimately, they will not, because of unwholesome deeds,
Attain peace and happiness.
“Those who are said to be self-reflecting,
Ultimately, do not commit unwholesome deeds;
By performing good deeds, they
Attain peace and happiness.
“If one cherishes oneself,
One should protect oneself well,
Like a king who well protects his kingdom’s
Outer borders, and the city.
“If one cherishes oneself,
One should extremely well treasure oneself,
Like a king who guards well
The inner borders of his city.
“If one thus treasures oneself,
The moments [of reflection are] without interruption,
A moment’s interruption leads to sorrow;
In unwholesome realms, one will endure suffering for a long time.”
After the Buddha spoke this sūtra, King Prasenajit heard the Buddha’s words, rejoiced, gladly practised in accordance, and departed, having made obeisance.
4; 1232 (1229) “Self-protection”
4; 1232 (1229) “Self-protection”
[4]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, King Prasenajit, alone in quiet contemplation, had this thought: “How does one protect oneself? How does one not protect oneself?”
Again, he had this thought: “If someone performs unwholesome actions with the body, unwholesome actions with speech, or unwholesome actions with the mind, it should be known that such people are engaging in non-self-protection.
“‘If, however, someone performs good actions with the body, performs good actions with speech, performs good actions with the mind, it should be known that such people are engaging in self-protection.”
Having arisen from meditation, he went to where the Buddha was, bowed at the Buddha’s feet, and sat to one side. He addressed the Buddha, saying: “O Bhagavān! I, alone in quiet contemplation, had this thought: ‘What is self-protection? What is non-self-protection?’
“Again, I had this thought: ‘If someone performs unwholesome actions with the body, performs unwholesome actions with speech, or performs unwholesome actions with the mind, it should be known that such people are engaging in non-self-protection.
“‘If, however, someone performs good actions with the body, performs good actions with speech, performs good actions with the mind, it should be known that such people are engaging in self-protection.’”
The Buddha addressed the great king: “Thus it is, O great king! Thus it is, O great king! If someone performs unwholesome actions with the body, performs unwholesome actions with speech, or performs unwholesome actions with the mind, it should be known that such people are engaging in non-self-protection. Yet they consider themselves capable of self-protection. With elephant armies, horse armies, chariot armies, and infantry armies, they protect themselves; though they consider this self-protection, in reality, it is not self-protection. Why is that? Though they protect externally, they do not protect internally; therefore, O great king, this is called not protecting oneself.
O great king! If, however, someone performs wholesome actions with the body, performs good actions with speech, and performs good actions with the mind, it should be known that such people are engaging in self-protection. Though they do not use the four elephant, horse, chariot, or infantry armies for self-defence, they are, in reality, protecting themselves. Why is that? Protecting what is internal is called truly protecting oneself, not what is called external defence.”
At that time, the Bhagavān further spoke this gāthā:
“Well protecting the body, speech,
And all actions of the mind,
With shame and remorse, guarding oneself,
This is called true protection.”
At that time, King Prasenajit, having heard what the Buddha had said, rejoiced and gladly practised in accordance and, having made obeisance, departed.
5; 1233 (1230) “Hunters”
5; 1233 (1230) “Hunters”
[5]Thus have I heard: At one time, the Buddha was staying in Śrāvastī at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, King Prasenajit, alone in quiet contemplation, had this thought: “In the world, few people who obtain excellent and wonderful wealth and gain are able not to be negligent, able not to be greedy and attached, able not to give rise to unwholesome actions towards sentient beings. In the world, many people who obtain excellent and wonderful wealth and gain give rise to negligence, increase their greed and attachment, and give rise to various unwholesome actions.”
Having had this thought, he went to where the Buddha was, bowed at the Buddha’s feet, and sat to one side. He addressed the Buddha, saying: “O Bhagavān! I, alone in quiet contemplation, had this thought: ‘In the world, few people who obtain excellent and wonderful wealth are able, regarding wealth and gain, not to give rise to negligence, not to give rise to greed and attachment, and not to perform wrong actions. In the world, many people who obtain excellent and wonderful wealth give rise to negligence, generate greed and attachment, and frequently give rise to wrong actions.’”
The Buddha addressed King Prasenajit: “Thus it is, O great king! Thus it is, O great king! In the world, few people who obtain excellent and wonderful wealth and gain are able not to be greedy and attached, not to give rise to negligence, and not to give rise to unwholesome actions. In the world, many people who obtain excellent and wonderful wealth and gain; regarding wealth are negligent and give rise to greed and attachment and give rise to various unwholesome actions. O great king! It should be known that those worldly people who obtain excellent wealth and gain, regarding wealth, are negligent and give rise to greed and attachment, and perform wrong actions— these[6] foolish people will, for the long night [of saṃsāra], obtain unprofitable suffering. O great king! It is like hunters and hunters’ disciples in empty wilderness forests, setting nets and laying snares, killing many birds and beasts, afflicting sentient beings, and increasing and expanding unwholesome karma. Likewise, worldly people who obtain excellent and wonderful wealth and gain, regarding wealth, are negligent and give rise to greed and attachment, and create various wrong actions are also like that; these foolish people will, for the long night [of saṃsāra], obtain unprofitable suffering.” At that time, the Bhagavān further spoke this gāthā:
“[Those who, with] greed and desire for excellent wealth,
By greed, are confused and intoxicated,
Frantic and not self-aware,
Are like hunters;
Because of this negligence,
They will receive great suffering as retribution.”
After the Buddha spoke this sūtra, King Prasenajit heard the Buddha’s words, rejoiced, gladly practised in accordance, and departed, having made obeisance.
6; 1234 (1231) “Fishermen”
6; 1234 (1231) “Fishermen”
[7]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, King Prasenajit personally observed royal affairs in the main palace hall. He saw prominent kṣatriya great clans, prominent brāhmaṇa great clans, and prominent householder great clans because of greed and desire, engaging in deception and false speech. Immediately, he had this thought: “Stop these judgements, cease these judgements; I will no longer personally oversee judgements; I have capable sons, and I will have them handle judgements. How can I bear to personally witness these prominent kṣatriya great clans, brāhmaṇa great clans, and householder great clans, for the sake of greed and desire, engaging in deception and false speech!”
At that time, King Prasenajit, having had this thought, went to where the Buddha was, bowed at the Buddha’s feet, and sat to one side. He addressed the Buddha, saying: “O Bhagavān! In the palace hall, I was personally judging royal affairs and saw various prominent kṣatriya great clans, brāhmaṇa great clans, and householder great clans for the sake of greedy gain, engaging in deception and false speech.
“O Bhagavān! Having seen this matter, I had this thought: ‘From this day forward, I will stop these judgements, cease these judgements; I have capable sons, I will have them handle them, I will not personally witness these prominent kṣatriya great clans, brāhmaṇa great clans, and householder great clans, due to greedy gain, engaging in deception and false speech.’”
The Buddha addressed King Prasenajit: “Thus it is, O great king! Thus it is, O great king! Those prominent kṣatriya great clans, brāhmaṇa great clans, and householder great clans, due to greedy gain, engage in deception and false speech. Those foolish people will obtain unprofitable suffering for the long night [of saṃsāra]. O great king! It should be known that it is like fishermen and fishermen’s disciples, in river streams and valleys, blocking the flow and setting nets, cruelly killing sentient beings, causing them to encounter great suffering. Likewise, O great king! Those prominent kṣatriya great clans, brāhmaṇa great clans, and householder great clans, due to greedy gain, engage in deception and false speech. They will obtain unprofitable suffering for the long night [of saṃsāra].”
At that time, the Bhagavān further spoke this gāthā:
“[Those who] regarding wealth give rise to greed and desire, By greed and desire, are confused and intoxicated, Frantic and not self-aware, Are like fishermen; Because of these evil deeds, They will receive severe suffering as retribution.”
After the Buddha spoke this sūtra, King Prasenajit heard the Buddha’s words, rejoiced, gladly practised in accordance, and departed, having made obeisance.
7; 1235 (1232) “Stinginess”
7; 1235 (1232) “Stinginess”
[8]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, King Prasenajit came to where the Buddha was, bowed at the Buddha’s feet, and sat to one side. He addressed the Buddha, saying: “O Bhagavān! In this Śrāvastī, there is a householder named Mahānāma, who is very wealthy and extremely rich; his stored and accumulated genuine gold amounts to hundreds of thousands of millions, not to mention other wealth.
“O Bhagavān! The householder Mahānāma, being so extremely wealthy, makes such use of it: he eats coarse broken rice, eats bean soup, eats rotten ginger, wears coarse cloth garments, single leather sandals, rides in a dilapidated carriage, and wears a leaf hat. It has never been heard that he makes offerings and gives to śramaṇas and brāhmaṇas, provides for the poor and suffering, weary travellers, and various beggars. He closes his doors to eat, not allowing śramaṇas, brāhmaṇas, the poor, travellers, and various beggars to see him.”
The Buddha addressed King Prasenajit: “This is not a righteous person; having obtained excellent wealth and gain, he does not use it himself, does not know to provide for his parents, provide for his wife, children, relatives, and retainers, care for his servants, and give to his acquaintances; he does not know to provide for śramaṇas and brāhmaṇas at the appropriate times, cultivate superior fields of merit, aspire towards superior destinations, and for a long time receive peace and happiness, and in the future be born in the heavens. Having obtained excellent wealth, he does not know how to use it wisely and collect its superb benefits.
“O great king! It is like water gathered in a lake or pond in a desolate wilderness; there are no users for washing and drinking, and it is then boiled and exhausted within the marsh. Likewise, an unwholesome man, having obtained excellent wealth, even to the point of not widely using it and collecting its great benefit, is like that pond water.
“O great king! There are good men of good families who, having obtained excellent wealth and gain, happily use it, provide for their parents, provide for their wives, children, relatives, and retainers, care for their servants, give to their acquaintances, and at the right time provide for śramaṇas and brāhmaṇas, cultivate superior fields of merit, aspire towards superior destinations, and in the future be born in the heavens. Having obtained excellent money and wealth, they can use it wisely and doubly collect its superb benefit.
“It is like, O great king, a pond of water near a village or city, clear, pure, and cool, shaded by trees, bringing joy to people, used by many, even birds and beasts. Likewise, men of good family, having obtained excellent and wonderful wealth, provide themselves with happiness, provide for their parents, even to the point of cultivating superior fields of merit, and widely collect great benefit.”
At that time, the Bhagavān further spoke this gāthā:
“Water in a lake or pond in a desolate wilderness,
Clear, cool, and extremely pure,
If there are no users,
It is then exhausted there.
“Likewise is excellent and tremendous wealth,
Obtained by an unrighteous man:
He is unable to use it himself,
Nor does he provide for others;
“He vainly accumulates it,
And having accumulated it, he himself loses it.
Wise people, having obtained excellent wealth,
Can happily use it themselves,
“Widely give and perform meritorious deeds,
And give to their relatives and retainers,
Giving according to what is fitting,
Like an ox king leading his herd;
“Both giving and partaking of wealth,
Not failing in what is fitting;
In accordance with this principle, they reach the end of their lives,
[And are] reborn in the heavens to enjoy blissful happiness.”
After the Buddha spoke this sūtra, King Prasenajit heard the Buddha’s words, rejoiced, gladly practised in accordance, and departed, having made obeisance.
8; 1236 (1233) “The End of Life”
8; 1236 (1233) “The End of Life”
[9]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, in Śrāvastī there was a householder named Mahānāma, who died without any sons or heirs. King Prasenajit took all the wealth of the childless and kinless [man] and brought it into the royal treasury. King Prasenajit inspected and reviewed the wealth daily, his body covered in dust, [and] he came to where the Buddha was. He bowed at the Buddha’s feet and sat to one side.
At that time, the Bhagavān said to King Prasenajit: “O great king! Where have you come from? Your body is covered in dust [and] you seem to be weary.”
King Prasenajit said to the Buddha: “O Bhagavān! The householder Mahānāma in this country has died, and his childless wealth has all entered the royal treasury; I have been inspecting and managing it, causing me to become tired, and dust has covered my body; I have come from his house.”
The Buddha asked King Prasenajit: “Was that householder Mahānāma very rich and wealthy?”
King Prasenajit said to the Buddha: “Extremely rich, O Bhagavān! His money and wealth were highly numerous, hundreds of thousands of millions of gold and silver[10] treasures, not to mention other wealth!
“O Bhagavān! When that Mahānāma was alive, [he wore] coarse clothing and [ate] poor food (as described extensively above).”
The Buddha addressed King Prasenajit: “That Mahānāma in a past life encountered the Pratyekabuddha Kālaśikhin, and offered him a meal of food, [but] not with pure faith, not giving respectfully, not giving with his own hand, and after giving, he regretted it, saying, ‘This food could have been used to provide for my servants; I gave it to a śramaṇa for no reason.’
“Because of this merit of giving, he was reborn seven times in the Heaven of the Thirty-three, and seven times was born in this Śrāvastī, in the most superior clan, with the most wealth and money. Because when he gave to the Pratyekabuddha, [it was] not with pure faith, not giving with his own hand, not giving respectfully, and regretting it after giving, therefore in the places where he was born, although he obtained wealth, he still experienced [the results of] wearing coarse clothing, eating coarse food, [using] coarse and worn bedding, houses, and carriages, and never experienced superior and wonderful sights, sounds, smells, tastes, and touches to bring comfort to his body.
“Further, O great king, at that time, that householder Mahānāma killed his half-brother and took his wealth; because of this transgression, he fell into the hells for hundreds of thousands of years. The remaining karmic retribution caused him to be born in Śrāvastī, and for seven lifetimes, his wealth, due to his childlessness, constantly entered the royal treasury.
“O great king! The householder Mahānāma’s lifespan has now ended, and the fruits of his past giving were used up in this present life. Because of his stinginess and greed regarding wealth, he was negligent and created transgressions. Upon the end of this life, he has already fallen into the hells to receive extreme suffering and affliction.”
King Prasenajit addressed the Buddha, saying: “O Bhagavān! Has the householder Mahānāma, upon the end of his life, already entered the hells to receive suffering and pain?”
The Buddha said: “Thus it is, O great king! He has already entered the hells.”
At that time, King Prasenajit, thinking of him with sadness and weeping, used his robe to wipe his tears and spoke this gāthā:
“Wealth, genuine gold and treasures,
Elephants, horses, and ornaments,
Servants, attendants,
And various fields and houses.
“All are abandoned and left behind;
The naked spirit travels alone.
When merit is exhausted to the limit,
One forever leaves the human body;
“What does he now possess?
What does he take with him?
What is it that he does not abandon,
Like a shadow following a shape?”
At that time, the Bhagavān spoke a gāthā in reply:
“Only karmic actions, both transgressive and meritorious,
That a person has already done:
These are what he possesses;
These he constantly takes with him;
“Through saṃsāra, they are never abandoned,
Like a shadow following a shape.
Like a person with little provisions,
Travelling far encounters hardship and difficulty;
“One who does not cultivate merit
Will certainly experience the suffering of unwholesome realms.
Like a person with abundant provisions,
Travels far in peace and happiness;
“One who cultivates merit with pure sincerity
Will for a long time experience happiness in good destinies.
Like a person travelling far away, who,
After many years, returns home safely;
“Relatives and good friends
Joyfully gather together;
One who has well-cultivated merit,
Upon death is reborn in another world;
“Those relatives and retainers,
Upon seeing him, will have joyful hearts.
Therefore, one should cultivate merit,
Accumulating it for a long time;
“His merit can establish happiness
In the next life for people.
The devas praise his merit,
Because of his various and right practices;
“In this present life, people do not criticize him,
And upon death, he is born in the heavens.”
After the Buddha spoke this sūtra, King Prasenajit heard the Buddha’s words, rejoiced, gladly practised in accordance, and departed, having made obeisance.
9; 1237 (1234) “Rituals”
9; 1237 (1234) “Rituals”
[11]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, King Prasenajit held an extensive great assembly. For this great assembly, he had a thousand strong bulls tied in rows to pillars;[12] he gathered numerous offerings and, from afar, gathered all kinds of other tīrthika teachers, who all came and assembled.
At the place of King Prasenajit’s great assembly, at that time, there were many bhikṣus who also, in the morning, put on their robes and carried their bowls, and entered the city of Śrāvastī to beg for food. They heard that King Prasenajit was extensively holding a great assembly (as described extensively above) and that various kinds of tīrthikas had all gathered at the assembly place. Having heard this, after finishing their alms round, they returned to the hermitage, put away their robes and bowls, and having washed their feet, went to where the Buddha was, bowed at the Buddha’s feet, and sat to one side.
They addressed the Buddha, saying: “O Bhagavān! We, many bhikṣus today, in the morning, put on our robes and carried our bowls, and entered the city of Śrāvastī to beg for food, and heard that King Prasenajit was extensively holding a great assembly (as described extensively above) and that various kinds of different practitioners had gathered at the assembly place.”
At that time, the Bhagavān uttered a gāthā, saying:
“Holding great assemblies month after month,
Even up to hundreds of thousands of times,
Is not equal to true faith in the Buddha,
Not even to one-sixteenth thereof.
“Likewise, faith in the Dharma and the Saṅgha,
And compassionate mindfulness towards sentient beings,
The merit of those great assemblies
Is not equal to one-sixteenth.
“If a person in the world,
For a koṭi of years, performs meritorious deeds,
It is not equal to reverent worship with a sincere mind,
Not even to one-fourth thereof.”
After the Buddha spoke this sūtra, when the bhikṣus heard what the Buddha said, they rejoiced and remembered it well.
10; 1238 (1235) “Bondage”
10; 1238 (1235) “Bondage”
[13]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, King Prasenajit, being angry with the people of his kingdom, had many of them imprisoned: whether they were kṣatriyas, brāhmaṇas, vaiśyas, śūdras, or caṇḍālas; whether they were observing precepts or violating precepts, whether they were householders or renunciates, all were arrested; some were chained, some were in stocks, and some were bound with ropes.
At that time, there were many bhikṣus who, in the morning, put on their robes, carried their bowls, and entered the city of Śrāvastī to beg for food. They heard that King Prasenajit had many arrested, even to the point of chaining and binding them. After finishing their alms round, they returned to the hermitage, put away their robes and bowls, and, having washed their feet, went to where the Buddha was, bowed at the Buddha’s feet, and sat to one side.
They addressed the Buddha, saying: “O Bhagavān! We, many bhikṣus today, entered the city to beg for food and heard that King Prasenajit had many arrested, even to the point of chaining and binding them.”
At that time, the Bhagavān uttered a gāthā, saying:
“It is not ropes, chains, stocks, or shackles
That are called strong bonds;
A defiled mind that is recollecting
Wealth, treasures, and wives,
“This bond is long and firm,
And even if it is loose, it is difficult to escape.
The wise do not give thought
To the five desires and pleasures of the world,
“They then cut all bonds,
And peacefully and forever transcend them.”[14]
After the Buddha spoke this sūtra, when the bhikṣus heard what the Buddha said, they rejoiced and remembered it well.
((1)Saṃbodhi and (2) the [grand-]mother,
(3) Self-reflection and (4) self-protection,
(5) Hunters together with (6) fishermen,
(7) Stinginess and (8) the end of life,
(9) Rituals and (10) bondage.)[15]
11; 1239 (1236) “Achieving Victory”
11; 1239 (1236) “Achieving Victory”
[16]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, King Prasenajit of Kośala and King Ajātaśatru of Magadha, son of Vaidehī, were at odds with each other. King Ajātaśatru of Magadha, son of Vaidehī, raised four divisions of armies—elephant armies, horse armies, chariot armies, and infantry armies—and came to the country of Kośala. King Prasenajit of Kośala heard that King Ajātaśatru of Magadha, son of Vaidehī, had come with four divisions of armies, and also assembled four divisions of armies—elephant armies, horse armies, chariot armies, and infantry armies—to go out and fight. King Ajātaśatru’s four divisions won the battle, while King Prasenajit’s four divisions were defeated and scattered. He fled alone in a chariot and returned to Śrāvastī.
At that time, many bhikṣus in the morning put on their robes and carried their bowls, and entered the city of Śrāvastī to beg for food, and heard that King Ajātaśatru of Magadha, son of Vaidehī, had raised four divisions of armies and come to the country of Kośala. King Prasenajit of Kośala raised four divisions of armies to go out and fight. King Prasenajit’s four divisions were defeated and scattered. King Prasenajit was terrified, fled alone in a chariot, and returned to Śrāvastī. Having heard this, after finishing their alms round, they returned to the hermitage, put away their robes and bowls, and having washed their feet, went to where the Buddha was, bowed at the Buddha’s feet, and sat to one side.
They addressed the Buddha, saying: “O Bhagavān! We, many bhikṣus today, entered the city to beg for food and heard that King Ajātaśatru of Magadha, son of Vaidehī, raised four divisions of armies (as explained extensively) and fled alone in a chariot and returned to Śrāvastī.”
At that time, the Bhagavān uttered a gāthā, saying:
“Victory brings more enemies,
Defeat brings suffering and unrest.
Abandoning both victory and defeat,
One’s sleeping and waking are peacefully joyful.”
After the Buddha spoke this sūtra, when the bhikṣus heard what the Buddha said, they rejoiced and remembered it well.
12; 1240 (1237) “Destroying Defamation”
12; 1240 (1237) “Destroying Defamation”
[17]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, King Prasenajit of Kośala and King Ajātaśatru of Magadha, son of Vaidehī, were at odds with each other. King Ajātaśatru of Magadha, son of Vaidehī, raised four divisions of armies and came to the country of Kośala. King Prasenajit of Kośala also raised four divisions of armies, to go out and fight. King Prasenajit’s four divisions of armies were victorious, while King Ajātaśatru’s four divisions of armies retreated, crushed and scattered. King Prasenajit captured King Ajātaśatru’s elephants, horses, carriages, money, and treasures and captured[18] King Ajātaśatru himself. He loaded him onto the same carriage, and together, they went to where the Buddha was. They bowed at the Buddha’s feet and sat to one side.
King Prasenajit addressed the Buddha, saying, “O Bhagavān! This is King Ajātaśatru of Magadha, son of Vaidehī, who has long harboured resentment towards me, one who has no resentment and has done wrong towards the good. But he is the son of my good friend, so I should release him and let him return to his country.”
The Buddha addressed King Prasenajit: “Sādhu! O great king! Release and let him go so you may be at peace and benefit for a long time.”
At that time, the Bhagavān uttered a gāthā, saying:
“Up to the power of self-mastery,
One is able to widely plunder them,[19]
Assisting the enemy in increasing their power,[20]
Double-collecting one’s own and others’ benefits.”
After the Buddha spoke this sūtra, King Prasenajit and King Ajātaśatru, son of Vaidehī, heard what the Buddha had said, rejoiced, gladly practised in accordance, and, having made obeisance, departed.
13; 1241 (1238) “Following the Buddha’s Teachings”
13; 1241 (1238) “Following the Buddha’s Teachings”
[21]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, King Prasenajit, alone in quiet contemplation, had this thought: “The true Dharma of the Bhagavān is a present Dharma, free from burning, not dependent on time, to be realised and directly seen, awakened to by oneself and realised. This Dharma is a good friend and good companion, not a bad friend or bad companion.”
Having had this thought, he went to where the Buddha was, bowed at the Buddha’s feet, and sat to one side. He addressed the Buddha, saying: “O Bhagavān! I, alone in quiet contemplation, had this thought: ‘The true Dharma of the Bhagavān is a present Dharma, free from burning, not dependent on time, to be realised and directly seen, awakened to by oneself and realised. This is a good friend and good companion, not a bad friend or bad companion.’”
The Buddha addressed King Prasenajit: “Thus it is, O great king! Thus it is, O great king! The true Dharma and vinaya of the Bhagavān is a present Dharma, free from burning, not dependent on time, to be realised and directly seen, with conditions to be known by oneself. This is a good friend and good companion, not a bad friend or bad companion. Why is that? I am a good friend. For sentient beings who are subject to the dharma of birth, I liberate them from birth; For sentient beings who are old, sick, and dying, Who are sorrowful, distressed, and suffering, I liberate them all.
“O great king! At one time, I was staying at the Mountain Valley Monastery in Rājagṛha. At that time, the bhikṣu Ānanda was alone in quiet contemplation and had this thought: ‘Half of the noble practice is the good friend and good companion, not a bad friend or bad companion.’
“Having had this thought, he came to me, bowed his head at my feet, and sat to one side. He addressed me, saying: ‘O Bhagavān! I, alone in quiet contemplation, had this thought: “Half of the noble practice is the good friend and good companion, not a bad friend or bad companion.”’
“I addressed him, saying: ‘Ānanda! Do not speak thus, that half of the noble practice is the good friend and good companion, not a bad friend or bad companion. Why is that? The whole of the utterly pure, pristine white noble practice is precisely the good friend and good companion, not a bad friend or bad companion. Why is that? I always act as a good friend for all sentient beings. Since sentient beings are born, you should know that the Bhagavān’s true Dharma is a present Dharma, causing them to be liberated from birth. Those who experience old age, sickness, death, sorrow, grief, suffering, and affliction [are, by it, made to be] free from burning; without depending on time, it causes them to be free from suffering. Seeing and penetrating it, one is awakened to it by oneself and realises it. This is a good friend and good companion, not a bad friend or bad companion.’”
At that time, the Bhagavān uttered a gāthā, saying:
“Praising non-negligence
Is indeed the true teaching of the Buddha.
Cultivating meditation with non-negligence,
One attains the realisation of the cessation of the effluents.”
After the Buddha spoke this sūtra, King Prasenajit heard the Buddha’s words, rejoiced, gladly practised in accordance, and departed, having made obeisance.
14; 1242 (1239) “A Single Dharma”
14; 1242 (1239) “A Single Dharma”
[22]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, King Prasenajit, alone in quiet contemplation, had this thought: “Is there a single Dharma that, when cultivated and practised much, leads to fulfilling one’s wishes in the present life, fulfilling one’s wishes in the next life, and fulfilling one’s wishes in both the present and next lives?”
Having had this thought, he went to where the Buddha was, bowed at the Buddha’s feet, and sat to one side. He addressed the Buddha, saying: “O Bhagavān! I was alone in quiet contemplation and had this thought: ‘Is there a single Dharma that, when cultivated and practised much, leads to fulfilling one’s wishes in the present life, fulfilling one’s wishes in the next life, and fulfilling one’s wishes in both the present and next lives?’”
The Buddha addressed King Prasenajit: “Thus it is, O great king! Thus it is, O great king! There is a single Dharma that, when cultivated and practised much, leads to fulfilling one’s wishes in the present life, fulfilling one’s wishes in the next life, and fulfilling one’s wishes in both the present and next lives. It is the good Dharma of non-negligence. When cultivated and practised much, the good Dharma of non-negligence leads to fulfilling one’s wishes in the present life, fulfilling one’s wishes in the next life, and fulfilling one’s wishes in both the present and next lives.
“O great king! It is like the coarse deeds done in the world, which all depend on the earth for their basis. The good Dharma of non-negligence is also like this. When cultivated and practised much, it leads to fulfilling one’s wishes in the present life, fulfilling one’s wishes in the next life, and fulfilling one’s wishes in both the present and next lives. The same can be said of the powers; thus, seeds, faculties, firmness, land, water, endowment with practice, a lion, and a house are also as explained.
“Therefore, O great king, you should abide in non-negligence and rely on non-negligence! Having abided in non-negligence and relied on non-negligence, your wife should think like this: ‘The great king abides in non-negligence and relies on non-negligence. I should also abide in non-negligence and rely on non-negligence in the same way.’
“In this way, the queen, ministers, crown prince, and generals should also be like this. The people of the country should think: ‘The great king abides in non-negligence and relies on non-negligence. The queen, crown prince, ministers, and generals also abide in non-negligence and rely on non-negligence. We should also abide in non-negligence and rely on non-negligence in the same way.’
“O great king! If one abides in non-negligence and relies on non-negligence, one can protect oneself, the queen, the concubines, and the treasury, and increase and expand it.”
At that time, the Bhagavān uttered a gāthā, saying:
“I praise those who are not negligent,
And censure those who are negligent;
Śakra, not being negligent,
Can rule over the Heaven of the Thirty-three.
“I praise those who are not negligent,
And censure those who are negligent.
Being endowed with non-negligence
Comprises two meanings:
“First, benefit in the present life and
Second, benefit in the next life likewise.
This is called the uninterrupted
And deeply profound wisdom.”
After the Buddha spoke this sūtra, King Prasenajit heard the Buddha’s words, rejoiced, gladly practised in accordance, and departed, having made obeisance.
15; 1243 (1240) “Detestable Affliction”
15; 1243 (1240) “Detestable Affliction”
[23]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, King Prasenajit, alone in quiet contemplation, had this thought: “There are three dharmas not dear to the whole world. What are the three? Old age, sickness, and death are three dharmas not dear to the whole world. If the world did not dislike these three dharmas, the buddha bhagavāns would not appear in the world, and the world would also not know that there is the Dharma realised and widely explained by the buddha tathāgatas. Because these three dharmas are disliked by the world—old age, sickness, and death—the buddha tathāgatas appear in the world, and the world knows that there are buddha tathāgatas who proclaim the Dharma that is to be realised.”
Having thought this, King Prasenajit came to the Buddha’s place. He bowed at the Buddha’s feet and sat to one side. He then spoke extensively to the Bhagavān about what he had thought.
The Buddha addressed King Prasenajit: “Thus it is, O great king! Thus it is, O great king! There are three dharmas disliked by the world—old age, sickness, death—so, the world knows the Dharma that the Tathāgata has realised and has expounded it extensively for others.”
At that time, the Bhagavān further spoke this gāthā:
“The precious chariot that the king rides in,
Will eventually become dilapidated and destroyed.
This body is also like this,
It will change and eventually return to old age.
“Only the true Dharma of the Tathāgata,
Has no signs of ageing and decay.
Those who uphold this true Dharma,
Will always reach a place of peace and tranquillity.
“But ordinary people are afflicted by ageing,
With ugly and decrepit forms.
Old age comes and tramples upon them,
Deluding and bewitching the minds of the foolish.
“If a person lives for a hundred years,
They are always worried that death will follow.
Old age and diseases compete in chasing after them,
Waiting for an opportunity to strike and harm them.”
After the Buddha spoke this sūtra, King Prasenajit heard the Buddha’s words, rejoiced, gladly practised in accordance, and, having made obeisance, departed.[24]
16; 1244 (1145) “A Field of Merit”
16; 1244 (1145) “A Field of Merit”
[25]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, King Prasenajit came to the Buddha’s place, bowed at his feet, and sat to one side. He addressed the Buddha, saying, “O Bhagavān! To whom should one give?”
The Buddha said: “O great king! To whomever one wishes.”
King Prasenajit again addressed the Buddha, saying: “To whom should one give to obtain great fruit?”
The Buddha said: “O great king! This is a different question. The question of to whom to give is different; the question of to whom to give to obtain great fruit is different. I now ask you—answer me as you wish. O great king! Suppose in this country, when assembling armies for battle and assembling on the battlefield, there comes a young brāhmaṇa from the east, young, tender, upright, with fair skin and black hair, not skilled in martial arts, not learned in strategy, timid and weak, unable to be at ease. Unable to bear the sight of a spear or arrow, without stratagem, unable to harm the enemy. What would the great king do? Would you reward such a man?”
The king said to the Buddha: “I would not reward them, O Bhagavān!”
“Likewise, O great king! There comes a kṣatriya youth from the south, a vaiśya youth from the west, and a śūdra youth from the north, all without skills, like the brāhmaṇa youth from the east. Would you reward them?”
The king said to the Buddha: “I would not reward them, O Bhagavān!”
The Buddha addressed the great king: “When this country assembles its army for battle, there comes a brāhmaṇa youth from the east, young and upright, with fair skin and black hair, skilled in martial arts, knowing the methods of battle, brave and fearless, not retreating in battle, abiding in clear observation, wielding weapons to harm, and being able to defeat a great enemy. What would the great king do? Would you heavily reward such a warrior?”
The king said to the Buddha: “I would heavily reward him, O Bhagavān!”
“Thus a kṣatriya youth comes from the south, a vaiśya youth from the west, and a śūdra youth from the north, young and upright, skilled in various arts, brave, capable, and able to fight off enemies, all just like the brāhmaṇa youth from the east. To such warriors, would you reward them?”
The king said to the Buddha: “I would heavily reward them, O Bhagavān!”
The Buddha said to the great king: “Thus, śramaṇas and brāhmaṇas, who have abandoned five factors and accomplished five factors, establish a field of merit. Those who give to this field will obtain great merit and great fruits. What are the five factors to be abandoned? They are the hindrances of greedy desire, ill will, torpor, restlessness, remorse, and doubt. Having already cut them off and understood them, this is called abandoning five factors. What are the five factors to be accomplished? They are the accomplishment of no further training in the body of precepts, no further training in the body of meditation, the body of wisdom, the body of liberation, and the accomplishment of the body of the knowledge and vision of liberation. This is called accomplishing five factors. O great king! Thus, having abandoned five factors and accomplished five factors, they establish a field of merit. Those who give to this field will obtain great fruits.”
At that time, the Bhagavān further spoke this gāthā:
“Wielding spears in fierce combat,
Capable of being brave warriors,
Because of their combat,
They receive rewards according to their virtues,
“Not rewarding those just of noble lineage,
The cowardly and those lacking bravery.
Patient amidst humiliation to cultivate virtue,
Seeing the truths to establish a field of merit,
“Virtuous fully equipped with precepts,
Achieving profound and marvellous wisdom,
Though of humble lineage,
They can be fields for giving.
“Clothing, food, money, treasures,
Beds and various possessions,
All should be given with respect,
For the sake of maintaining pure precepts.
“At the edge of forests,
Digging wells for travellers,
Building bridges over streams,
Constructing shelters along distant roads,
“The multitude of those with precepts and much learning,
Find rest on their journey.
Just as heavy clouds rise,
Thunder and lightning resound,
“Raining universally on the land,
All plants flourish,
Birds and beasts rejoice,
Farmers are all delighted.
“Thus, with pure faith,
Hearing with wisdom dispels the stain of stinginess,
With abundant wealth in food and drink,
Always giving to good fields of merit.
“Loudly praising it increases joy and reception,[26]
Like rain on fertile fields,
The merit flows like streams,
Permeating the giver’s heart,
“Wealth and fame flow,
Along with the great fruit of Nirvana.”
After the Buddha spoke this sūtra, King Prasenajit heard the Buddha’s words, rejoiced, gladly practised in accordance, and departed, having made obeisance.
17; 1245 (1146) “Light and Darkness”
17; 1245 (1146) “Light and Darkness”
[27]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, King Prasenajit came to where the Buddha was, bowed at the Buddha’s feet, sat to one side, and addressed the Buddha, saying: “How is it, Bhagavān! Do brāhmaṇas, when they die, become reborn in the family of brāhmaṇas or the families of kṣatriyas, vaiśyas, or śūdras?”
The Buddha said: “O great king! How could that be? O great king! It should be known that there are four kinds of people. What are these four? Some people go from darkness to darkness; some go from darkness to light; some go from light to darkness; others go from light to light.
“O great king! What is meant by a person who goes from darkness to darkness? It means that a person is born into a low-caste family— such as a family of caṇḍālas, fishermen, bamboo workers, cartwrights, or other various low-caste artisans; they are poor and short-lived, with emaciated bodies, and they also practice lowly occupations.[28] They are also made to do menial tasks by others. This is called darkness. While dwelling in this darkness, they also engage in evil bodily actions, perform unwholesome actions with speech, and perform unwholesome actions with the mind; by these causes and conditions, when their bodies perish, and their lives end, they will be reborn in unfortunate realms and fall into the nirayas. It is like a person going from darkness into darkness, from a latrine into a latrine, washing blood with blood, abandoning the unwholesome and receiving the unwholesome; going from darkness into darkness is also like that; therefore, it is called going from darkness into darkness.
“What is meant by going from darkness into light? It means that some people are born into low-caste families and even do various contemptible deeds for others. This is called darkness. Thus, among those people, while in this darkness, they perform good actions with the body, perform good actions with speech, and perform good actions with the mind. By these causes and conditions, at the breaking up of the body, after death, they are reborn in a good realm and are born by transformation in the heavens. It is like a person who climbs onto a bed, mounts a horse, and then rides an elephant; from darkness, they enter into light; they are also like that; this is called a person who goes from darkness into light.
“How does one go from light to darkness? It means that some people are born into wealthy and happy families— whether they are from a great kṣatriya family, a great brāhmaṇa family, a great householder family, or other such wealthy and happy families; they have much money and property, slaves, servants, and workers, and have gathered many acquaintances. They have well-proportioned bodies and are intelligent and wise. This is called light. Within this light, they perform unwholesome actions with the body, perform unwholesome actions with speech, and perform unwholesome actions with the mind; by these causes and conditions, when their body perishes and their life ends, they are reborn in unwholesome realms and fall into the nirayas. It is like a person who descends from a high tower, rides on a great elephant, descends from the elephant, rides a horse, descends from the horse, rides in a carriage, descends from the carriage, sits on a bed, descends from the bed, falls to the ground, falls from the ground into a pit; entering darkness from light is also like that.
“What kind of person enters light from light? It means that some people in the world are born into wealthy and happy families, and so on, with fine and dignified features. This is called light. Within this light, someone performs good actions with the body, performs good actions with speech, and performs good actions with the mind. By these causes and conditions, at the breaking up of the body, after death, they are reborn in a good realm and are born by transformation in the heavens. It is like a person who from one tower goes to another tower, from one bed goes to another bed, from one light goes to another light. They are also like that; this is called a person who goes from light into light.”
At that time, the Bhagavān further spoke this gāthā:
“The poor and suffering, who
Without faith, increase in anger and resentment,
Stingy, greedy, and with wrong thoughts,
Deluded and disrespectful.
“See śramaṇas and ascetics,
Those who uphold precepts and have much learning and
Criticize them and do not praise them,
Obstructing others’ giving and receiving.
“Such people as these,
From this world to the next,
Will fall into the nirayas,
From darkness entering darkness.
“If there are poor people, who
With faith, little anger and resentment,
Always give rise to a sense of shame and humility,
Generous and free from the defilements of stinginess,
“See śramaṇas and brāhmaṇas,
Those who uphold precepts and have much learning and are
Humble and inquiring,
Provide to them according to their ability,
“Encouraging others to give,
Praising giving and receiving.
Such people who cultivate goodness,
From this world to the next,
“Are reborn in the wholesome realms, ascending to the heavens,
From darkness they enter into light.
If there are wealthy and happy people, who
Without faith, much anger and resentment, are
“Stingy, greedy, jealous,[29] and with evil thoughts,
Deluded and disrespectful, who
See śramaṇas and brāhmaṇas,
Criticize them and do not praise,
“Obstructing others’ giving
And also cutting off the recipients of giving.
Such unwholesome people,
From this world to the next,
“Will be reborn in the suffering hells,
Entering darkness from light.
If there are wealthy people, who
With faith, are not angry or resentful,
"Always give rise to a sense of shame and humility, are
Generous and free from anger and jealousy, and are attractive,[30] who
See śramaṇas and brāhmaṇas,
Those who uphold precepts and have much learning,
“First welcoming and inquiring after them,
Providing for them according to their ability,
Encouraging others to make offerings,
Praising giving and receiving.
“Such people as these,
From this world to the next,
Are reborn in the Heaven of the Thirty-three,
And from light they enter into light.”
After the Buddha spoke this sūtra, King Prasenajit heard the Buddha’s words, rejoiced, gladly practised in accordance, and departed, having made obeisance.
18; 1246 (1147) “The Mountain of Rock”
18; 1246 (1147) “The Mountain of Rock”
[31]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, King Prasenajit covered his body in dust and dirt day after day. Finally, he came to where the Buddha was, bowed at the Buddha’s feet, and sat to one side.
The Buddha said: “O great king! Where have you come from?”
King Prasenajit addressed the Buddha, saying: “O Bhagavān! With the coronation ceremony of the royal law, I am a sovereign among people, engaged in diligent effort, ruling on the great earth, managing royal affairs, travelling and observing all around [the kingdom]. Now I have come here.”
The Buddha addressed the great king: “Now, O great king, answer me as you wish. Suppose someone came from the east, a trustworthy and connected person, never deceitful, and he informed the king, saying: ‘I come from the east, having seen a mountain of rock, vast and expansive, neither hollow nor broken, nor damaged. It grinds the earth as it moves, such that all sentient beings, grasses, and trees are utterly ground to dust.’
“Similarly, from the south, the west, and the north, others come: trustworthy and connected people, and not deceitful, and they informed the king, saying: ‘I have seen a mountain of rock, vast and tall, neither diminishing, nor broken, nor damaged. It grinds the earth as it moves, so all sentient beings, grasses, and trees are ground to dust.’
“O great king! What do you think? Faced with such a fearful and terrifying phenomenon, a menacing sign of annihilation, given that life comes to an end and human rebirth is so hard to attain, what plans could be made?”
The king said to the Buddha: “If it were so, there would be no other plan but to diligently cultivate goodness and wholeheartedly practise in accord with the Buddha-Dharma.”
The Buddha addressed the great king: “Why then do I describe such fearful and terrifying phenomena, which suddenly arise in the world? Given that life comes to an end, making human rebirth difficult to attain, one should only practise the Dharma, practise with purpose, practise for merit, and diligently strive in accordance with the Buddha-Dharma. Why do I not instead speak of the royal position of coronation, as the leader of all people,[32] capable of sovereignty, managing the great earth, handling affairs, and overseeing the people?”
The king said to the Buddha: “O Bhagavān! Indeed, during idle times, one might speak of the royal position of coronation as the leader of all people, managing the great earth, engaging in numerous enterprises, competing with words through words, competing with wealth through wealth, competing with elephants through elephants, competing with chariots through chariots, and competing with infantry through infantry. But it is at such times that there is no freedom, that whether one is victorious or defeated, it is thus that one speaks of fearful and terrifying phenomena suddenly arising. For, given that life comes to an end, making human rebirth difficult to attain, there is no other plan than only to practise with purpose, practise the Dharma, practise for merit, and wholeheartedly rely on the Buddha-Dharma.”
The Buddha addressed the great king: “Thus it is, thus it is! The constant grinding and pressing of phenomena is called the unwholesomeness of the kalpa, of old age, sickness, and death.[33] When these press upon sentient beings, what plans could be made? One should practise with purpose, practise the Dharma, practise for merit, practise goodness, and practise loving-kindness, diligently striving in accordance with the Buddha-Dharma.”
At that time, the Bhagavān spoke a gātha:
“Like a great mountain of rock,
Immense and undiminished,
Spreading in all directions,
Grinding down this great earth—
“Neither by armies nor by mantras,
Nor by strength can it be resisted.
The unwholesomeness of the kalpa, old age, sickness, and death,
Constantly press upon sentient beings.
“The four great castes,
Caṇḍalas, hunters,
Householders and renunciates alike,
Whether they were observing precepts or transgressing them,
“All are pressed upon.
None can offer protection.
Thus, the wise observe,
And consider their own benefit.
“Establish pure faith,
Faith in the Buddha, the Dharma, and the Saṅgha jewels.
With body, speech, and mind pure,
They follow the true Dharma,
“Gaining a good name in this life,
And upon death, they are born in the heavens.”
After the Buddha spoke this sūtra, King Prasenajit heard the Buddha’s words, rejoiced, gladly practised in accordance, and departed, having made obeisance.
19; 1247 (1148) “Wearing a Single Robe”
19; 1247 (1148) “Wearing a Single Robe”
[34]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, King Prasenajit came to where the Buddha was, bowed at the Buddha’s feet, and sat to one side.
At that time, there were seven Nirgrantha ascetics, seven Jatilas, and seven Īśvaras, their bodies coarse and large; they wandered about and then stood outside the gate of Jeta’s Grove.
At that time, King Prasenajit saw them from afar, wandering to the gate, and immediately rose from his seat, approached them, joined his palms in respect, and greeted them. He declared his name three times, saying: “I am King Prasenajit, the king of Kośala.”
At that time, the Bhagavān said to King Prasenajit: “Why do you now show respect to these people, declaring your name three times, and join your palms in greeting?”
The king told the Buddha: “I thought to myself: If there are any arhats in the world, these must be them.”
The Buddha addressed King Prasenajit: “Stop for now. You do not know whether they are arhats or not arhats, as you lack the knowledge of others’ minds. You should draw near to them and observe their conduct and precepts; only over time will you come to know. Do not decide hastily. Examine them carefully and thoroughly. Do not be careless;[35] use wisdom, not ignorance. Through hardships and trials, one becomes capable of discernment. Interact with and evaluate them, and the true and false will become clear. You will know over time by listening to their teachings and understanding them with clarity. It cannot be known immediately; one must reflect carefully and contemplate wisely.”
The king said to the Buddha: “How marvellous, Bhagavān! You have spoken these principles so well. You say to engage with them over time, observe their conduct and precepts, and that one can clearly understand them by listening to their teachings. I have householders in my family who also renounced the world, adopting such forms, wandering in other lands, and later returned, discarded their robes, and resumed the five desires. Thus, I know that the Bhagavān has spoken well: ‘One should dwell together with them, observe their conduct and precepts, and even listen to their speech, thus one will have wisdom.’”
At that time, the Bhagavān spoke a gātha:
“Do not judge by appearance,
To discern the good or bad of people.
Do not trust in a brief encounter,
To align your heart with theirs.
“Some exhibit noble speech and manner,
Yet their worldly mind is undisciplined.
Like brass or copper,
Coated with the colour of true gold.
“Harbouring a base and mixed mind within,
While outwardly displaying a saintly demeanour,
They roam through countries and lands,
Deceiving and misleading the people.”
After the Buddha spoke this sūtra, King Prasenajit heard the Buddha’s words, rejoiced, gladly practised in accordance, and departed, having made obeisance.
20; 1248 (1149) “The Kings”
20; 1248 (1149) “The Kings”
[36]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, King Prasenajit, along with seven kings and their ministers, all gathered together and engaged in this discussion: “Among the five desires, which is the foremost?”
One person said: “Form is the foremost.”
Another said: “Sound, smell, taste, or touch are the foremost.”
Among them, someone said: “We each claim a different one as foremost, but there is no definitive resolution. We should approach the Bhagavān and ask about this matter. As the Bhagavān explains, we will accept and remember.”
At that time, King Prasenajit, along with the seven kings and their ministers and retainers, came to where the Buddha was. They bowed at the Buddha’s feet and sat to one side. They addressed the Buddha, saying: “O Bhagavān! We, the seven kings and our ministers, were discussing: ‘Among the merits of the five desires, which is supreme? Some say form is supreme, others say sound is supreme, others say smell is supreme, others say taste is supreme, others say touch is supreme, but there was no resolution, so we have come to ask the Bhagavān, which is truly supreme?’”
The Buddha said to the kings: “Each prefers what suits their own desire; all have further arguments to offer. By these causes and conditions, I explain the qualities of the five desires. Some delight in form, love only one form, and have fulfilled their wish; even if there are better forms, they neither desire, touch, nor look at them. They say the form they love is the foremost, surpassing all else. Likewise, it is the same for those who love sounds, smells, tastes, and touches. When it comes to what they love, they declare it to be supreme, rejoicing and clinging to it, even though there may be something superior; if it is not what they desire, they neither touch nor look at it. They declare that what they love is the most supreme, the finest, incomparable, and unsurpassed.”
At that time, there was an upāsaka named Candana in the assembly. He rose from his seat, arranged his robes, bore his right shoulder, joined his palms, and addressed the Buddha: “Well said, O Bhagavān! Well said, O Sugata!”
The Buddha said to the upāsaka: “Well said, Candana! Speak well, Candana!”
At that time, Candana the upāsaka recited a gāthā, saying:
“Aṅga’s royal lineage,
Adorned with pearl necklaces and armour,
Gathers in grand celebration.
When the Tathāgata emerges in their land,
“His name is widely renowned,
Like the king of the Himalayas.
Like a pure lotus in clear water,
Untainted and flawless,
“Opening to the sunlight,
His fragrance pervades their land.
Aṅga’s kingdom is radiant,
Like the sun in the sky.
“Observing the Tathāgata’s power of wisdom,
Like a torch lit in the night,
He becomes eyes, great illumination,
And resolves doubts for those who come.”
At that time, the kings exclaimed in praise: “Well said, Candana the upāsaka!”
Then, the seven kings removed their precious upper garments and offered them to the upāsaka.
At that time, the seven kings heard what the Buddha said, rejoiced and gladly practised in accordance, rose from their seats, and departed.
At that time, Candana the upāsaka, knowing the kings had departed, rose from his seat, arranged his robes, bore his right shoulder, joined his palms, and addressed the Buddha: “Now the seven kings have left me with seven upper garments. I humbly request the Bhagavān to accept these seven garments out of compassion.”
At that time, the Bhagavān, out of compassion, accepted the seven garments. Candana, the upāsaka, rejoiced and was incredibly delighted and, having made obeisance, departed.
21; 1249 (1150) “The Shortness of Breath”
21; 1249 (1150) “The Shortness of Breath”
[37]Thus have I heard:
At one time, the Buddha was staying in Śrāvastī, at Jeta’s Grove, Anāthapiṇḍada’s Park.
At that time, King Prasenajit’s body was large and corpulent, and his entire body sweated profusely. He came to where the Buddha was, bowed at the Buddha’s feet, and sat to one side, breathing heavily.
At that time, the Bhagavān said to King Prasenajit: “O great king! Your body is exceedingly large and full.”
The great king said to the Buddha: “Indeed, O Bhagavān! I suffer from this excessive size, and because my body is so large, I feel ashamed, distressed, and miserable.”
At that time, the Bhagavān uttered a gāthā, saying:
“A person should be mindful,
Always knowing moderation in eating.
By doing so, their afflictions diminish,
They digest food with ease and preserve their lifespan.”
At that time, a young man named Uttara was sitting in the assembly.
At that time, King Prasenajit said to Uttara: “Can you receive from the Bhagavān the gāthā he has just spoken, and recite it for me at each mealtime? If you can do this, I will reward you with one hundred thousand gold coins and provide you with food regularly.”
Uttara told the king: “I will comply with your command and recite it.”
At that time, King Prasenajit, having heard what the Buddha had said, rejoiced and gladly practised in accordance and, having made obeisance, departed.
At that time, Uttara, knowing the king had departed, approached the Bhagavān and received the gāthā he had spoken. He would recite the verse at each of the king’s meals, saying: “O great king! As the Bhagavān, the Tathāgata, the Arhat, the Perfectly Awakened One knows and sees, he has spoken this gāthā:
“People should always remember，
Always knowing moderation in eating.
By doing so, their afflictions diminish,
They digest food with ease and preserve their lifespan.”
Thus, gradually, his body became slim and refined over time, his appearance dignified and proper. Standing in his pavilion, he looked toward the Buddha’s abode, joined his palms respectfully, placed his right knee on the ground, and said these words three times: “Namo and Homage to the Bhagavān, the Tathāgata, the Arhat, the Perfectly Awakened One! Namo and Homage to the Bhagavān, the Tathāgata, the Arhat, the Perfectly Awakened One! You have given me benefits in the present life and benefits in the life to come. [Benefits] in the present life, and benefits in the life to come: this is through knowing moderation in eating.”
((11) Achieving victory, (12) destroying defamation,
(13) Following the Buddha’s teachings, (14) a single Dharma,
(16) A field of merit, (15) detestable affliction,
(17) Light and darkness, (18) the mountain of rock,
(19) Wearing a single robe, (20) the kings, and
(21) The shortness of breath. [The outcomes of these discourses] is called splendour.[38]
[1] The “Connected Discourses on Kṣatriyas” consists of 21 sūtras. It corresponds to the Saṃyutta Nikāya’s “Connected Discourses on Kosala” (SN 3).
The first is Sutta SN 3.1 in the Saṃyutta Nikāya’s “Connected Discourses on Kosala.” Sūtra 53 in the alternative translation.
It also begins Saṃyuktāgama Sūtra, fascicle 41 (mistakenly catalogued as fascicle 46 in the older edition).
[2] Sutta SN 3.22 in the Saṃyutta Nikāya’s “Connected Discourses on Kosala.” Sūtra 54 in the alternative translation. Ekottarikāgama Sūtra, (26) Sūtra 7. “The Four Exertions.”
[3] Sutta SN 3.4 in the Saṃyutta Nikāya’s “Connected Discourses on Kosala.” Sūtra 55 in the alternative translation.
[4] Sutta SN 3.5 in the Saṃyutta Nikāya’s “Connected Discourses on Kosala.” Sūtra 56 in the alternative translation.
[5] Sutta SN 3.6 in the Saṃyutta Nikāya’s “Connected Discourses on Kosala.” Sūtra 58 in the alternative translation.
[6] “These” in the original edition, the character for this was deficient and was reinserted based on the Song edition.
[7] Sutta SN 3.7 in the Saṃyutta Nikāya’s “Connected Discourses on Kosala.” Sūtra 57 in the alternative translation.
[8] Sutta SN 3.19 in the Saṃyutta Nikāya’s “Connected Discourses on Kosala.” Sūtra 59 in the alternative translation.
[9] Sutta SN 3.20 in the Saṃyutta Nikāya’s “Connected Discourses on Kosala.” Sūtra 50 in the alternative translation. Ekottarikāgama Sūtra, (23) Sūtra 4. “The Lord of the Land.”
[10] “Silver,” in the original edition, was written “coin,” which has been corrected based on the Song edition.
[11] Sutta SN 3.9 in the Saṃyutta Nikāya’s “Connected Discourses on Kosala.” Sūtra 61 in the alternative translation.
[12] “Pillars,” in the original edition, was written as “abodes,” which has been corrected based on the Song edition.
[13] Sutta SN 3.10 in the Saṃyutta Nikāya’s “Connected Discourses on Kosala.” Sūtra 62 in the alternative translation.
[14] The character for “emerge” was translated into English as part of “transcend;” in the original edition, this was written as “world,” which has been corrected based on the Song edition.
[15] The summarising uddāna for the first ten sūtras is found in fascicle 3 of the alternative translation (T2. 395b). To conform to the translation in this version, (3) has been changed from self-cherishing to self-reflection. This uddana has been used to title the sūtras in this translation.
[16] Sutta SN 3.14 in the Saṃyutta Nikāya’s “Connected Discourses on Kosala.” Sūtra 63 in the alternative translation.
[17] Sutta SN 3.15 in the Saṃyutta Nikāya’s “Connected Discourses on Kosala.” Sūtra 64 in the alternative translation.
[18] The character for “capture” in the original edition was written “bird,” which has been corrected based on the Song edition.
[19] I.e., their power on the path.
[20] I.e., in practice.
[21] Sutta SN 3.18 in the Saṃyutta Nikāya’s “Connected Discourses on Kosala.” Sūtra 65 in the alternative translation.
[22] Sutta SN 3.17 in the Saṃyutta Nikāya’s “Connected Discourses on Kosala” and the afterword to sutta 18. Sūtra 66 in the alternative translation.
[23] Sūtra 67 in the alternative translation.
[24] Saṃyuktāgama Sūtra, end of fascicle 41.
[25] Sutta SN 3.24 in the Saṃyutta Nikāya’s “Connected Discourses on Kosala.” Sūtra 68 in the alternative translation.
Saṃyuktāgama Sūtra, fascicle 42.
[26] “reception,” in the original edition, was written as “love,” which has been corrected based on the Song edition.
[27] Sutta SN 3.21 in the Saṃyutta Nikāya’s “Connected Discourses on Kosala.” Sūtra 69 in the alternative translation. Ekottarikāgama Sūtra, (26) Sūtra 5. “The Four Exertions.” Aṅguttaranikāya, “Book of the Fours,” sutta 85.
[28] In the original edition, “occupations” was written “houses,” which has been corrected based on the Song edition.
[29] “Jealous,” in the original edition, was written “quick,” which has been corrected based on the Song edition.
[30] “Attractive” was mistakenly written as “doubtful.”
[31] Sutta SN 3.25 in the Saṃyutta Nikāya’s “Connected Discourses on Kosala.” Sūtra 70 in the alternative translation.
[32] “as the leader of all people,” in the original edition, was written “head of the assembly of people,” which has been corrected based on the Yuan edition.
[33] “death,” in the original edition, was written as “suffering,” which has been corrected based on the Song edition.
[34] Sutta SN 3.11 in the Saṃyutta Nikāya’s “Connected Discourses on Kosala.” Sūtra 71 in the alternative translation. Kuddhakanikāya, “Udāna,” sutta 6.2.
[35] One character in “careless” is a rare variant meaning “decline.”
[36] Sutta SN 3.12 in the Saṃyutta Nikāya’s “Connected Discourses on Kosala.” Sūtra 72 in the alternative translation. Ekottarikāgama Sūtra, (33) Sūtra 1. “The Five Kings.”
[37] Sutta SN 3.13 in the Saṃyutta Nikāya’s “Connected Discourses on Kosala.” Sūtra 73 in the alternative translation.
[38] The summarising uddāna is found in fascicle 4 of the alternative translation (T2. 400a).
The sūtra apparently signified by “detestable affliction” is closer to 15 and “a field of merit” appears to match the contents of sūtra 16, so their orders have been modified.
The significance of the name “wearing a single robe” is not apparent, but it could be meant figuratively: a single robe should not be the basis for judgment as to whether one’s teachings are worthy or not.
The final word in the last line, a transliteration, is back translated as *bhargas (= splendour), but how this fits into the verse syntactically is unclear.
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