The Chapter on Medicines
Chapter Six

In Icchānaṅgalā, the Blessed One stayed in the Icchānaṅgalā Forest. At one point the Blessed One said to the monks, “Monks, I will go into seclusion here for three months.239 No monks should come to me except when someone brings me almsfood or when it is the day of poṣadha, which is held every fifteen days.”

And so the Blessed One did go into seclusion there for three months. No monks came to him except when a monk brought him almsfood or when it was the day of poṣadha, which is held every fifteen days. Thereupon the Blessed One, having spent the three months, sat on the seat prepared for him in front of the community of monks. When he had sat down, the Blessed One said to the monks, “Monks, if non-Buddhist ascetics or wandering mendicants approach you and ask, ‘In what state did the śramaṇa Gautama go into seclusion here for three months?’ you should answer those who ask, ‘He dwelt in breathing in and breathing out.’

“Why? Monks, I was in seclusion here for three months in the state of being mindful of breathing in and breathing out. Whenever I breathed in, I knew that I was breathing in exactly as I was. Whenever I breathed out, I knew that I was breathing out exactly as I was. While perfectly aware of long and short breaths and the whole body, whenever I breathed in, I knew, while perfectly aware of the whole body, that I was breathing in exactly as I was. While perfectly aware of the whole body, [F.63.a] whenever I breathed out, I knew, while perfectly aware of the whole body, that I was breathing out exactly as I was. Having made supple the bodily formations, whenever I breathed in and, having made supple the bodily formations, I breathed out, I knew that I breathed in and breathed out exactly as I did . . . .240 I knew, observing cessation, that I breathed out exactly as I did.

“Monks, about this I thought, ‘Since this is a coarse and fabricated state, now I will go beyond that state and abandon it, and abide in subtler and subtler states again and again.’ Having gone beyond that state and abandoned it, I abided in these subtler and subtler states again and again.

“Thereupon three gods came to me. When they arrived, one of the gods said, ‘The śramaṇa Gautama is dead.’

“The second god said, ‘He is not dead but dying.’

“The third god said, ‘He is neither dead nor dying; the state of arhats is tranquil like this.’

“Monks, suppose one correctly speaks of the state of a noble one, the state of a god, the state of Brahmā, and the state of a practitioner having completed the training, which are the same as the state of the Tathāgata. Practitioners undergoing training enter into that state in order to obtain what they have not obtained, realize what they have not realized, and actualize what they have not actualized. Practitioners having completed the training enter into that state in order to abide in happiness in this present life.

“When one thus speaks correctly, [F.63.b] one speaks of abiding in mindfulness of breathing in and breathing out. Why? Monks, abiding in mindfulness of breathing in and breathing out is the state of a noble one . . . . Practitioners having completed the training enter into that state in order to abide in happiness in this present life.”241

The Blessed One, traveling through the country of Kosala, arrived in Icchānaṅgalā and stayed in the Icchānaṅgalā Forest near Icchānaṅgalā.243

At that time a brahmin named Pauṣkarasāri was given tribute along with gifts for brahmins in the form of roots, trees, and water by King Prasenajit of Kosala, and he was enjoying the wealth of the whole of Utkaṭā. There was a disciple of the brahmin Pauṣkarasāri named Ambāṣṭha, who was learned and spoke clearly and fluently. He was teaching brahmanical mantras to five hundred young brahmins, who were also disciples of the brahmin Pauṣkarasāri.

The brahmin Pauṣkarasāri heard thus: “The śramaṇa Gautama, a son of the Śākyans, one who went forth from his home into homelessness with true faith, having shaved off his hair and beard and donned saffron robes, was awakened to complete and supreme awakening. The great virtue, fame, renown, and praise of that honorable Gautama are known in all directions. Thus, the Blessed One Gautama is a tathāgata, an arhat, a perfectly awakened one, perfect in knowledge and conduct, a sugata, world knowing, a supreme tamer of people to be tamed, a teacher of gods and humans, a buddha, and a blessed one. Having in this life, by his own supernormal knowledge, actualized [F.64.a] and accomplished awakening, he announced to the world with its gods, Māra, Brahmā, people such as śramaṇas and brahmins, and beings such as gods and humans: ‘My defilements have been exhausted. The pure life has been lived. What is to be done has been done. I will not know another existence after this one.’ It appears even in the mantras:244 ‘There are no other ways for a great man possessing those thirty-two marks of a great man besides these two ways: If he lives at home, he becomes a wheel-turning king who conquers the border regions in the four directions, is a righteous Dharma king, and attains the seven treasures. His seven treasures are as follows: the precious chakra, elephant, horse, jewel, woman, householder, and minister. He has a thousand sons who are brave, bold, and endowed with excellent physiques, and who will defeat the enemy’s army. He conquers the land entirely, as far as the seashore, without risking harm, without violence, without punishment or weapons, but in accordance with the Dharma and impartially. If, however, he goes forth from his home into homelessness with true faith, having shaved off his hair and beard and donned saffron robes, he will achieve renown in the world as a tathāgata, an arhat, a perfectly awakened one.’ He, the śramaṇa Gautama, having traveled through the country of Kosala, has arrived in Icchānaṅgalā and is staying in the Icchānaṅgalā Forest near Icchānaṅgalā.”

When he heard that, the brahmin Pauṣkarasāri said to the young brahmin Ambāṣṭha, “Ambāṣṭha, did you know? I have heard thus: ‘The śramaṇa Gautama, a son of the Śākyans, one who went forth from his home into homelessness with true faith, having shaved off his hair and beard and donned saffron robes . . . announced: “. . . . The pure life has been lived.” I discovered it in the mantras: [F.64.b] “There are no other ways for a great man possessing those thirty-two marks of a great man besides these two ways: If he lives at home, he becomes a wheel-turning king who conquers the border regions in the four directions, is a righteous Dharma king . . . he will achieve renown in the world . . . .” This very man, having traveled through the country of Kosala, has arrived in Icchānaṅgalā and is staying in the Icchānaṅgalā Forest near Icchānaṅgalā.’ Now, young brahmin, go to the honorable Gautama and confirm for yourself whether the great virtue, fame, renown, and praise of that honorable Gautama, which are known in all directions, are true or not, and whether his famous marks are real or not.”

The young brahmin Ambāṣṭha accepted the brahmin Pauṣkarasāri’s order. With many elder brahmins from Utkaṭā, he left Utkaṭā and went to the Blessed One. When he arrived, he sat down to one side. Then the many elder brahmins from Utkaṭā, face to face with the Blessed One, made plenty of pleasant and joyful conversation, and then sat down to one side. When they had sat down to one side, the Blessed One, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted the many elder brahmins from Utkaṭā. While the Blessed One was giving a talk consistent with the Dharma to the many elder brahmins from Utkaṭā, the young brahmin Ambāṣṭha walked around in his shoes. Haughty [F.65.a] and arrogant, he suddenly started to speak‍—he did not wait until the Blessed One had finished speaking, and was thinking of talking back.245

The Blessed One then asked the young brahmin Ambāṣṭha, “Young brahmin, do you speak suddenly and in such a way with brahmins who are familiar with the three Vedas?”

“How do you mean, śramaṇa Gautama?”

“While the Tathāgata was giving a talk consistent with the Dharma to the many elder brahmins from Utkaṭā, you were walking around in your shoes. Haughty and arrogant, you suddenly started to speak, did not wait until I had finished speaking, and were thinking of talking back.”

“Śramaṇa Gautama, walking brahmins rightly speak with walking brahmins, standing ones with standing ones, sitting ones with sitting ones, reclining ones with reclining ones. As for shaven-headed śramaṇas, friends of darkness, and the unmarried, it is appropriate that I speak suddenly in this way, as I do now with the honorable Gautama.”

“Young brahmin, if you have come here seeking something, you, behaving in such a way, are no one but a person who has not properly served. The young brahmin Ambāṣṭha seems not to have properly served teachers.”

The Blessed One having rebuked the young brahmin Ambāṣṭha with the words “has not properly served,” Ambāṣṭha was then enraged, angry, furious,246 and displeased. He wanted to talk back to the Blessed One, insult him, and quarrel with him.247 Thinking, “This will be enough to talk back to the śramaṇa Gautama, insult him, quarrel with him, and teach him a lesson,” he said to the Blessed One, “Hey, Gautama, these Śākyans are menials indeed.248 Since they come from a family of menials, they do not respect, esteem, and venerate brahmins.”

“Young brahmin, what harm did the Śākyans do to you?”

“Gautama, once before, [F.65.b] I went on foot to the city of Kapilavastu on my own business and that of my teacher. There the Śākyan men and women, who were on the terrace, pointed at me. Saying, ‘Oh! It is the young brahmin Ambāṣṭha, disciple of the brahmin Pauṣkarasāri. It is the young brahmin Ambāṣṭha, disciple of the brahmin Pauṣkarasāri,’ they pointed at me without respecting, esteeming, or venerating me.”

“Young brahmin, even swallows, which are little birds, twitter however they like when they are249 in their own nests, let alone the Śākyans. Young brahmin, that Kapilavastu is the city of the Śākyans.”

“Gautama, the castes are these four: brahmin, kṣatriya, vaiśya, and śūdra. Gautama, these four castes respect, esteem, and venerate brahmins. But these Śākyans are menials indeed. Since they come from a family of menials, they do not respect, esteem, and venerate brahmins.”

Then the Blessed One thought, “Ah, this young brahmin Ambāṣṭha excessively criticizes the Śākyans with the word menials, saying, ‘Oh! The Śākyans are menials. Oh! The Śākyans are menials.’ Now I will examine the origin of his family.”

The Blessed One then did examine the origin of the family of the young brahmin Ambāṣṭha. He knew that the young brahmin Ambāṣṭha was a descendant of a female slave of the Śākyans and that the Śākyans were sons of his masters. The Blessed One then asked the young brahmin Ambāṣṭha, “Ambāṣṭha, what is your family?”

“Gautama, it is Kāṇvāyana.”

“Young brahmin, here I examined the origin of your family and [F.66.a] found that you were the son of a female slave of the Śākyans.”

Then the elder brahmins from Utkaṭā said to the Blessed One, “Hey, Gautama, you should not criticize the young brahmin Ambāṣṭha with the words ‘son of a slave woman.’ Why? The young brahmin Ambāṣṭha is learned and speaks clearly and fluently. The young brahmin Ambāṣṭha can answer the honorable Gautama about this matter, according to the doctrine.”

“Brahmins, if you think that the young brahmin Ambāṣṭha can answer me according to the doctrine, you should be silent and let the young brahmin Ambāṣṭha answer me about this matter, according to the doctrine. If you do not think that the young brahmin Ambāṣṭha can answer me about this matter according to the doctrine, the young brahmin Ambāṣṭha should be silent, and you should answer me about this matter, according to the doctrine.”

“O Gautama, the young brahmin Ambāṣṭha himself is learned and speaks clearly and fluently. The young brahmin Ambāṣṭha can answer the honorable Gautama about this matter, according to the doctrine, and others cannot.”

The Blessed One then recounted to the young brahmin Ambāṣṭha,250 “Young brahmin, once there was a king named Ikṣuvāku. King Ikṣuvāku had four sons: Ulkāmukha, Karakarṇī, Hastiniyaṃsa, and Nūpuraka. That King Ikṣuvāku banished them for a certain sin. Each taking a sister along with him, they went to other countries, other lands. In due course they arrived beside the Himalaya, on the banks of the Bhāgīrathī River.251 Each of them built his hut near the ṛṣi Kapila’s hermitage and married his half sister by a different mother. They had sons and daughters. Later, King Ikṣuvāku remembered these four sons and asked his ministers, ‘Where are my four sons now?’

“The ministers answered, ‘Your Majesty’s four sons were banished by Your Majesty for a certain sin. They are now in another country, beside the Himalaya, on the banks of the Bhāgīrathī River, and have sons and daughters.’252

“King Ikṣuvāku then asked the ministers, ‘Hey, leaders, [F.66.b] are my sons able to do that?’

“ ‘Yes, they are, Your Majesty.’

“Then King Ikṣuvāku stretched his upper body, raised his right hand, and spoke an inspired utterance: ‘Ah, my sons are able.’

“They were renowned as beings with great power. Since the king uttered the words, ‘My sons are able (śākya),’ they were named Śākya. Young brahmin, have you heard that the Śākyans were born from them, their origin is them, and their ancestors are them?”

“Gautama, I have heard that the Śākyans were born from them, their origin is them, and their ancestors are them.”

“Young brahmin, there was a female slave of King Ikṣuvāku named Diśikā, who was beautiful, pleasant to behold, and attractive. She lived with a ṛṣi from a mātaṅga family. Since the two lived together, a son was born. As soon as he was born, the son spoke these words: ‘Mother, please wipe me, wash me, and free me from dirty things immediately.’

“At that time people called fiends kāṇvāyanas. When, as soon as he was born, the son spoke the words ‘Mother, please wipe me, wash me, and free me from dirty things immediately,’ his mother exclaimed, ‘Ah, a kāṇvāyana is born!’ Thus, he was named Kāṇvāyana. Young brahmin, have you heard that the Kāṇvāyanas were born from him, their origin is him, and their ancestor is him?”

Being thus asked, the young brahmin Ambāṣṭha remained silent. The Blessed One asked the young brahmin Ambāṣṭha a second and a third time, “Young brahmin, have you heard that the Kāṇvāyanas were born from him, their origin is him, and their ancestor is him?”

The young brahmin Ambāṣṭha remained silent a second and a third time.

Then the yakṣa Vajrapāṇi raised [F.67.a] a vajra, which was blazing, fully blazing, thoroughly blazing, and blazing like a single tongue of flame, above the young brahmin Ambāṣṭha’s head, thinking, “If the young brahmin Ambāṣṭha, having heard the Blessed One ask him three times, does not answer, I will smash his head into seven pieces with this vajra, which is blazing, fully blazing, thoroughly blazing, blazing like a single tongue of flame.”253

The Blessed One saw the yakṣa Vajrapāṇi, and the brahmin Ambāṣṭha, by the Buddha’s power, also saw him. Then the brahmin Ambāṣṭha was frightened, terrified, dejected, and, with the hair in all the pores of his body standing on end, admitted to the Blessed One, “Gautama, I have heard that the Kāṇvāyanas were born from him, their origin is him, and their ancestor is him.”

Then the elder brahmins from Utkaṭā thought,254 “The Honored One Gautama said that the young brahmin Ambāṣṭha was the son of a female slave of the Śākyans and the Śākyans were sons of Ambāṣṭha’s masters. If this is true, we will no longer doubt what the honorable Gautama says.”

The Blessed One then said to the elder brahmins from Utkaṭā, “You should not excessively criticize the young brahmin Ambāṣṭha with the words ‘son of a slave woman.’ Why? He was at that time a ṛṣi of great magical power and dignity. He punished King Ikṣuvāku for a certain sin. When he was punished with the punishment for a brahmin, King Ikṣuvāku was frightened, terrified, dejected, and, with the hair in all the pores of his body standing on end, held with his left hand his eldest daughter adorned with every ornament and with his right hand a golden pitcher. Although he offered her as wife to the ṛṣi, the ṛṣi did not accept her.”

Then, because the Blessed One [F.67.b] had said to the young brahmin Ambāṣṭha that he was the son of a female slave, the young brahmin was upset, his shoulders drooping and his head hanging, ashamed, and in despair, and he remained silent.255

Thereupon the Blessed One thought, “Since I said that he was the son of a female slave, this young brahmin Ambāṣṭha is upset, his shoulders drooping and his head hanging, ashamed, and in despair, and he is silent. Now I will make conversation with him.” He then said to the young brahmin Ambāṣṭha, “Young brahmin, if, for instance, the son of a kṣatriya and the daughter of a brahmin live together, and, having lived together, a son is born, is the son given a seat, water, mantra, or teaching by brahmins?”

“Gautama, he is.”

“Do kṣatriyas anoint him as a kṣatriya?”

“Gautama, they do. Why? Because he is a son of their brother, kṣatriyas anoint their nephew.”256

“Young brahmin, if, for instance, the son of a brahmin and the daughter of a kṣatriya live together, and, having lived together, a son is born, is the son given a seat, water, mantra, or teaching by brahmins?”

“Gautama, he is.”

“Do kṣatriyas anoint him as a kṣatriya?”

“Gautama, they do. Why? Because he is their nephew, kṣatriyas anoint their nephew.”257 258

“Young brahmin, if, for instance, the son of a kṣatriya is banished by kṣatriyas for a certain sin, is he given a seat, water, mantra, or teaching by brahmins?”

“Gautama, he is.”

“Do kṣatriyas anoint him as a kṣatriya?”

“Gautama, they do. Why? Because he is their kinsman, kṣatriyas anoint their kinsman.” [F.68.a]

“Young brahmin, if, for instance, the son of a brahmin is banished by brahmins for a certain sin, is he given a seat, water, mantra, or teaching by brahmins?”

“Gautama, he is not.”

“Do kṣatriyas anoint him as a kṣatriya?”

“Gautama, they do not. Why? Because he is a brahmin caṇḍāla, kṣatriyas do not anoint a brahmin caṇḍāla.”

“Young brahmin, therefore, the family of kṣatriyas is the best in birth, family, and race, not the family of brahmins. Young brahmin, Brahmā, the ruler of the Sahā World, spoke a verse:259

“Young brahmin, the verse spoken by Brahmā, the ruler of the Sahā World, which says:

“is not a faulty saying but a good saying; it’s not a faulty statement but a good statement. Why? I also say:

“What do you think, young brahmin? When there is a wedding, when a bride is given and received in some place, are brahmins given a seat, water, mantra, or teaching there?”

“Gautama, when there is a wedding, when a bride is given and received in some place, brahmins are given a seat, water, mantra, or teaching there.”

“Young brahmin, when there is a wedding, when a bride is given and received in some place, [F.68.b] there is the arrogance of family, the arrogance of birth, and the arrogance of a brahmin’s son.

“Young brahmin, as long as beings are tied down by the arrogance of family, the arrogance of birth, and the arrogance of a brahmin’s son, they do not actualize this supreme state of one perfect in knowledge and conduct, and they have no opportunity to do so. Young brahmin, if they abandon the arrogance of family, the arrogance of birth, and the arrogance of a brahmin’s son, those who have not actualized this supreme state of one perfect in knowledge and conduct will actualize it.”

“I, as one who has not existed in the past, will not exist in the future, and does not exist in the present, believe in the honorable Gautama.260 May the honorable Gautama teach the Dharma so that I will desire to attain knowledge and conduct.”

“Then, young brahmin, listen to it well and keep it in mind; I shall teach it.

“Young brahmin, here in the world there has appeared a teacher who is a tathāgata, an arhat, a perfectly awakened one,261 perfect in knowledge and conduct, a sugata, world knowing, a supreme tamer of people to be tamed, a teacher of gods and humans, a buddha, and a blessed one. He teaches Dharma that is good in the beginning, good in the middle, good at the end, excellent in meaning, excellent in wording, distinct, complete, pure, and immaculate, teaching the pure life. Householders or sons of householders listen to the Dharma. Having listened to the Dharma, each of them gains faith. Each of them, with his faith gained, trains himself, thinking, ‘Life at home is confining262 and full of dust. Going forth is like a wide open space. It is difficult for laymen who live at home to lead a pure life that is totally pure, complete, completely pure, and immaculate throughout their lives. [F.69.a] Now I will go forth from my home into homelessness with true faith, having shaved off my hair and beard and donned saffron robes.’

“Having thus gone forth, he abides by moral conduct. He is controlled by the restraint of the prātimokṣa, perfect in his deeds and personal associations, and afraid of even a minuscule fault. Having accepted the rules of training, he trains himself.

“Having abandoned killing, he abstains from killing. He abandons punishments and weapons. He is conscientious and merciful. He abstains from killing any living creatures, even those as small as ants.263

“Having abandoned theft, he abstains from theft. He takes and is pleased with the things given to him, and he is pleased with giving abundantly. He is neither a thief nor covetous, but pure. Keeping watch over himself, he abstains from theft.

“Having abandoned sexual intercourse, he abstains from sexual intercourse. He leads the pure life and is immaculate because he has abandoned evil conduct. He is pure, without foul odor, free from copulation; he is free from vulgarity, and he abstains from sexual intercourse.

“Having abandoned lying, he abstains from lying. He speaks and is pleased with the truth. He is trustworthy, reliable, and steadfast; he does not deceive people in the world and abstains from lying.

“Having abandoned slander, he abstains from slander. He does not repeat what he has heard from this side to that side and vice versa for the purpose of splitting others apart, but he reconciles those who are at odds and encourages those who are in harmony. [F.69.b] He is pleased with harmony and delighted with harmony. He speaks words that make people harmonious and abstains from slander.

“Having abandoned harsh language, he abstains from harsh language. He has abandoned words that are vicious, rough, and aggressive toward others, that threaten others, and that are undesirable for many people, displeasing for many people, disagreeable and unpleasant for many people, inharmonious, and useless to harmony. He speaks words that are harmless, pleasant to the ear, heartwarming, pleasing, refined, sweet sounding, clear, convincing, trustworthy, independent, not obstinate, and not servile, but desirable, pleasing, agreeable, and pleasant for many people, harmonious, and conducive to harmony. Having abandoned harsh language, he abstains from harsh language.

“Having abandoned senseless talk, he abstains from senseless talk. He speaks at appropriate times, speaks correctly, tells the truth, relates what is meaningful and right, relates what he has realized, and relates what is comprehensible. He speaks at appropriate times what is not confused, but has a foundation and proof, and is right and meaningful. Having abandoned senseless talk, he abstains from senseless talk.

“Having abandoned trade, he abstains from trade.

“Having abandoned the falsification of measures, weights, and size, he abstains from the falsification of measures, weights, and size. [F.70.a]

“Having abandoned bribery, deceit, and extortion, he abstains from bribery, deceit, and extortion.

“Having abandoned thoughts of slaying, binding, cutting, piercing, and striking, he abstains from making others suffer from slaying, binding, cutting, piercing, and striking.

“Having abandoned lying down when it is light or lying down in a lodging where there is a woman,264 he abstains from lying down when it is light or lying down in a lodging where there is a woman.

“Having abandoned accepting things from fields, houses, and markets, he abstains from accepting things from fields, houses, and markets.

“Having abandoned accepting elephants, horses, cows, sheep, chickens, and pigs, he abstains from accepting elephants, horses, cows, sheep, chickens, and pigs.

“Having abandoned accepting male slaves, female slaves, and laborers, he abstains from accepting male slaves, female slaves, and laborers.

“Having abandoned accepting women, men, boys, and girls, he abstains from accepting women, men, boys, and girls.265

“Having abandoned accepting gold and silver, he abstains from accepting gold and silver.

“Having abandoned accepting raw grains,266 he abstains from accepting raw grains.

“He eats only one meal a day. He has abandoned having meals at inappropriate times. He goes for alms at the appropriate time. He makes efforts to go for alms at the appropriate time.

“He is content and satisfied with the proper clothes on his body and is content and satisfied with eating alms that are just sufficient. Being content and satisfied with clothes and food in such a way, [F.70.b] he carries his bowl and his robes wherever he goes. Just as a feathered bird, wherever it goes, soars with its feathers and wings, he carries his bowl and his robes wherever he goes, content and satisfied with clothes and food in such a way.

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, live devoted to efforts aimed at injuring various seeds and plants,267 namely, those that grow from roots,268 stems, the tops of joints,269 grafts,270 and the seeds themselves. He abstains from the way that some śramaṇas and brahmins live devoted to efforts aimed at injuring various seeds and plants.

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, live devoted to efforts aimed at hoarding various things, namely, hoarding food, drink, incense, garlands,271 leaves, flowers, and fruits. He abstains from the way that some śramaṇas and brahmins live devoted to efforts aimed at hoarding various things. [B31]

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, live devoted to efforts aimed at using various high seats or large seats, namely, chairs; couches; couches upholstered with woolen and cotton cloth; couches covered with cotton velvet, large pieces of cloth, variegated cloth, [F.71.a] and woolen coverlets; carpets on elephants’ backs; carpets on horseback; seats with wool on one side; seats with wool on both sides; seats with wool on the upper side; seats with wool on the back side; seats made from wool; seats with an upper covering of cloth from Kaliṅga; cloth with a covering; and seats with red pillows at both ends. He abstains from the way that some śramaṇas and brahmins live devoted to efforts aimed at using various high seats or large seats.

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, live devoted to efforts aimed at various ways of adorning themselves, namely, rubbing; washing; scrubbing grime away; wearing flower garlands, incense, and ointment; decorating the skin;272 changing the color of the fingernails; powdering the face; cleansing the face; looking into mirrors; decorating the forearms; wearing a headdress; holding hollow parasol handles, swords, and cowries with jeweled sticks; wearing multicolored shoes and new clothes; and having new fringed clothes to keep. He abstains from the way that some śramaṇas and brahmins live devoted to efforts aimed at various ways of adorning themselves.

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, live devoted to efforts aimed at various spectacles: they want to watch elephant battles; chariot battles; infantry battles; fighting with sticks, fists, and elbows; bull fighting, buffalo fighting, goat fighting, sheep fighting, cock fighting, quail fighting, lark fighting, and cock-quail-lark fighting;273 [F.71.b] woman fighting, man fighting, boy fighting, and girl fighting; pole climbing;274 dancing; sham fights;275 displays of banners; an army; the deployment of an army; troops; and a great assembly. He abstains from the way that some śramaṇas and brahmins live devoted to efforts aimed at various spectacles.

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, live devoted to efforts aimed at listening to various sounds: they want to listen to the cry of elephants and horses; the sound of chariots and infantry; the sound of paṭaha drums, large drums, and various kinds of music; the voices of singing dancers; the sound of music; the sound of sticks, snapping fingers, the palms of the hands, and pots; the sounds of fairy tales and poetry; various syllables and various words and characters; sermons of the Lokāyatas; and stories of the famous. He abstains from the way that some śramaṇas and brahmins live devoted to efforts aimed at listening to various sounds.

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, live devoted to efforts aimed at dice, cheating, and gambling: namely, chess with an eight-rowed or ten-rowed chessboard, ākarṣaṇa,276 sending from all directions,277 playing with a pot, kale, and kacale,278 playing with cymbals, deceit in dice,279 sticks, and bracelets, or holding a banquet according to a wager. He abstains from the way that some śramaṇas and brahmins live devoted to efforts aimed at dice, cheating, and gambling.

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, [F.72.a] live devoted to efforts aimed at various talk: namely, talk about kings, armies, food, drink, clothes, markets, and courtesans, talk about evil ways,280 talk about the great ocean, and talk about countries and chief ministers. He abstains from the way that some śramaṇas and brahmins live devoted to efforts aimed at various talk.

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, live devoted to efforts aimed at various disputes: ‘Certainly you know this Dharma and Vinaya as well as I, but you neither have nor are close to having good reasoning’; ‘You said afterward what is to be said beforehand’; ‘You said beforehand what is to be said afterward’; ‘You spoke so hastily that what you said was not clear’; ‘Since the dispute has come to an end, give up the words that you spoke for the sake of the dispute’; ‘Do you know that you have already been defeated?’; ‘If you think you can reply suitably, then ask and speak.’ He abstains from the way that some śramaṇas and brahmins live devoted to efforts aimed at various disputes.

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, engage in wrong ways of making a living, which are acting as a messenger and sending someone else as a messenger: they bring messengers from kings, high-ranking ministers, brahmins, householders, citizens, provincial residents, guild heads, or caravan leaders from here to there, and from there to here. He abstains from the way that some śramaṇas and brahmins engage in wrong ways of making a living, which are acting as a messenger and sending someone else as a messenger.

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, engage in hypocrisy, flattery, indirect begging, [F.72.b] extortion, and the producing of further profit from the profit they have gained.281 He abstains from the way that some śramaṇas and brahmins engage in hypocrisy, flattery, indirect begging, extortion, and the producing of further profit from the profit they have gained.

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, engage in wrong ways of making a living, which are perverse sciences: namely, interpreting extraordinary celestial phenomena, scar signs, dream signs, burn marks, water stains, holes gnawed by mice, and objects thrown down;282 listening to voices, listening to the voices of all kinds of beings; and the science of limbs, the science of selecting sites for houses, the science of parrots, the science of birds, and the science of thumbs. Some are devoted to the science of the stars.283 He abstains from such wrong ways of making a living of some śramaṇas and brahmins, which are perverse sciences.

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, engage in wrong ways of making a living, which are perverse sciences: they employ the science of indicating favorable or unfavorable moments for an undertaking and knowing the rise of constellations,284 the examination of corpses, rites for pacification, rites for prosperity, rites for terrifying deities, rites using water for purification, writing letters, arithmetic, accounting, calculation with the hands,285 and the science of mirrors. He abstains from such wrong ways of making a living of some śramaṇas and brahmins, which are perverse sciences.

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, engage in wrong ways of making a living, which are perverse sciences: they employ therapeutic science; medicines derived from roots; prescribing collyrium, oil, juice, and medicines; therapies for women, boys, and girls; and medicinal therapies. He abstains from such wrong ways of making living of some śramaṇas and brahmins, which are perverse sciences.

“Ambāṣṭha, some śramaṇas and brahmins, [F.73.a] having enjoyed what was given with faith, engage in wrong ways of making a living, which are perverse sciences: namely, the science of the characteristics of jewels, sticks, swords, arrows, weapons, elephants, horses, bulls, buffalo, goats, sheep, roosters, larks, quails, women, men, boys, and girls; omens of a short life, a long life, little good fortune, great good fortune, little merit, great merit, little power, and great power; and the characteristics of masters and slaves. He abstains from such wrong ways of making a living of some śramaṇas and brahmins, which are perverse sciences.

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, engage in wrong ways of making a living, which are perverse sciences: they employ therapies that involve using medicine to induce immediate spitting up, shaking and spitting up, or vomiting; using a purgative; emetic treatment; nasal irrigation; inhaling smoke; thermotherapy; therapies for phlegm, the stomach, and moles and carbuncles; treatments for flocks of animals and birds; treatment for quaking cheeks and the tongue cut by the teeth; and the science of zombies and half zombies.286 He abstains from such wrong ways of making a living of some śramaṇas and brahmins, which are perverse sciences.

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, engage in wrong ways of making a living, which are perverse sciences: namely, influencing others; arranging marriages; [F.73.b] acting as a matchmaker; aiding separation or conquest; causing pleasure; causing pain; causing someone to fall in love with one’s son; burning oblations of sesame, rice, thorns, and other goods; burning oblations of oils;287 and worshiping the sun, stars, gods, and great places of worship. He abstains from such wrong ways of making a living of some śramaṇas and brahmins, which are perverse sciences.

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, engage in wrong ways of making a living, which are perverse sciences: they predict that there will be danger, peace, a very poor harvest, an abundant harvest, lack of rain, abundant rain, emergence of a plague, or disappearance of a plague. He abstains from such wrong ways of making a living of some śramaṇas and brahmins, which are perverse sciences.

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, engage in wrong ways of making a living, which are perverse sciences: they predict that their allied king will win and the opposing king will be defeated and vice versa, or that the allied king will proceed to the battlefield and the opposing king will retreat and vice versa. He abstains from such wrong ways of making a living of some śramaṇas and brahmins, which are perverse sciences.

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, engage in wrong ways of making a living, which are perverse sciences: [F.74.a] they predict that the sun and the moon will move in orbit; that the sun and the moon will deviate from orbit; that there will be eclipses of the sun and the moon in orbit; that a shooting star will fall; that a part of the sky will turn red; that sounds will come from the sky; or that both the sun and the moon, which are of such great magical power and dignity, will rise, sink, and be covered or uncovered, which means, for instance, that an orbit and a wrong orbit will become visible. He abstains from such wrong ways of living of some śramaṇas and brahmins, which are perverse sciences.

“Ambāṣṭha, some śramaṇas and brahmins, having enjoyed what was given with faith, engage in wrong ways of making a living, which are perverse sciences: they predict that if the sun and the moon move in orbit, the result will be such-and-such; that if the sun and the moon deviate from orbit, the result will be such-and-such; that if there are eclipses of the sun and the moon in orbit, a shooting star falls, a part of the sky turns red, or sounds come from the sky, the result will be such-and-such; or that if both the sun and the moon, which are of such great magical power and dignity, rise, sink, and are covered or uncovered, which means, for instance, that an orbit and a wrong orbit become visible, the result will be such-and-such. He abstains from such wrong ways of making a living of some śramaṇas and brahmins, which are perverse sciences.

“Because he has that noble aggregate of moral conduct,288 he experiences inner, faultless happiness. With the doors of his faculties restrained, his mindfulness well guarded, exerting himself mindfully, he behaves with equanimity with a mind guarded by mindfulness. When he sees forms with his eyes, he does not grasp them with their characteristics and secondary marks. Why? When he abides with his eye faculty unrestrained, [F.74.b] because his longing and despair toward the world arise, evil and unwholesome elements follow his mind. In order to restrain them, he practices, protects himself, and restrains his eye faculty with his eye faculty. Likewise, when he cognizes sounds with his ears, smells with his nose, tastes with his tongue, tangible objects with his body, and mental objects with his mind, he does not grasp them with their characteristics and secondary marks. Why? When he abides with his mental faculty unrestrained, because his longing and despair toward the world arise, evil and unwholesome elements follow his mind. In order to restrain them, he practices, protects himself, and restrains his mental faculty with his mental faculty.

“Because he has that noble aggregate of moral conduct, and the doors of his faculties are restrained, he experiences inner, faultless happiness and abides with vigilance in going back and forth. He also abides with vigilance while watching, observing, bending and stretching his body, holding his outer robe, robe, and bowl, walking, standing, sitting, lying down, not sleeping, talking, not talking, sleeping, being tired, and resting.

“Because he has that noble aggregate of moral conduct, the doors of his faculties are restrained, and he is mindful and supremely vigilant, he experiences inner, faultless happiness and abides in solitary dwelling places: wilderness, under trees, and in empty houses. He sits in any of these places. Sitting with his legs crossed, he straightens his back and focuses his mind on a point in front of him. He has abandoned longing for the world. With a mind free from longing, he stays in this manner many times, and his mind is completely cleansed of longing. [F.75.a] He has abandoned malice and despair, depression, tiredness, restlessness, regret, and doubt toward the world. He has overcome hesitancy and doubt and achieved certainty about virtuous things. His mind is completely cleansed of doubt.

“Ambāṣṭha, as an example, a man, having gotten into debt, exerts himself for his business. When he succeeds in the business, he pays off the debt out of the profits and still has enough wealth to feed his wife. He thinks, ‘Having gotten into debt, I exerted myself for my business. When I succeeded in the business, I paid off the debt out of the profits and still have enough wealth to feed my wife.’ He becomes happy and satisfied for that reason.

“Ambāṣṭha, as another example, there is a man who is sick, seriously ill, afflicted with a painful illness. He is not able to digest the food he has eaten. The drink he has drunk hurts his stomach. But later he becomes free from illness, stronger, and comfortable; he is able to digest the food he has eaten, and the drink he has drunk does not hurt his stomach. He thinks, ‘I was once sick, seriously ill, afflicted with a painful illness; then I was not able to digest the food I had eaten, and the drink I had drunk hurt my stomach. But now I am free from illness, stronger, and comfortable; I am able to digest the food I eat, and the drink I drink does not hurt my stomach.’ He becomes happy and satisfied for that reason.

“Ambāṣṭha, as another example, a man becomes a slave, servant, retainer, or bondman and becomes dependent. But later he is released from being a slave, servant, retainer, or bondman. He thinks, [F.75.b] ‘I was once a slave, servant, retainer, or bondman and was dependent. But now I am not a slave, servant, retainer, or bondman, and I am independent.’ He becomes happy and satisfied for that reason.

“Ambāṣṭha, as another example, a man is confined in prison and has his hands tied tightly behind his back. But later he is liberated from being confined in prison and having his hands tied tightly behind his back‍—safely, successfully, and without paying money. He thinks, ‘I was once confined in prison and had my hands tied tightly behind my back. But now I have been liberated from that situation safely, successfully, and without paying money.’ He becomes happy and satisfied for that reason.

“Ambāṣṭha, as another example, a man who had been in fear becomes safe, and he who had had a very poor harvest gains abundant food. He thinks, ‘Thus I, who was once in fear, became safe, and I, who had a very poor harvest, gained abundant food.’ He becomes happy and satisfied for that reason.

“In this manner, having abandoned the five obstacles,289 which are like that debt, illness, servitude, prison, and fear, he observes correctly.

“Having abandoned the five obstacles, which cause lesser defilements of the mind, reduce intelligence, are associated with harm, and are not associated with nirvāṇa, he is free from desires, free from evil and unwholesome elements, and he dwells having achieved the first dhyāna, which is endowed with thought, investigation, pleasure, and happiness produced from solitude.290

“As an analogy, if a bath attendant291 or a skillful pupil of a bath attendant moistens fine soap powder with water in a bronze bowl, a wooden tub, or a shell, the lump of soap becomes wet, grows thick with moisture, [F.76.a] and does not drop or fall because its inside and outside are fully moisturized. So too, the body of the monk is completely immersed, perfectly immersed, perfectly satisfied, and perfectly filled with pleasure and happiness produced from solitude, and in his body there is no part that is not filled or has not been filled with pleasure and happiness produced from solitude.

“Then he becomes free from thought and investigation, with complete inner purity. Because his mental continuum is concentrated on one point, he dwells having achieved the second dhyāna, which is without thought or investigation and endowed with pleasure and happiness produced from meditation. Thus, his body is completely immersed, perfectly immersed, perfectly satisfied, and perfectly filled with pleasure and happiness produced from meditation, and in his body there is no part that is not filled or has not been filled with pleasure and happiness produced from meditation.

“It is just as, for instance, on the summit of a mountain there may be a spring-fed lake. Water does not flow into the lake from the east, or from the south, the west, or the north, and the gods do not bring rain there. However, from that lake itself a fountain or a large spring issues forth and the entire lake is filled, completely filled, fully filled, and completely penetrated with cool water. There is no part of that entire lake that is not filled or has not been filled with cool water. So too, his body is completely immersed, perfectly immersed, perfectly satisfied, and perfectly filled with pleasure and happiness produced from meditation, and in his body there is no part that is not filled or has not been filled with [F.76.b] pleasure and happiness produced from meditation.

“Then he becomes free from the desire for pleasure. Thus, abiding in equanimity, he possesses mindfulness and vigilance. He experiences happiness with his body, and, as explained by the noble ones, he possesses mindfulness, abides in happiness, and is equanimous. He dwells having achieved the third dhyāna, in which pleasure is absent. Thus, his body is completely immersed, perfectly immersed, perfectly satisfied, and perfectly filled with happiness free from pleasure, and in his body there is no part that is not filled or has not been filled with happiness free from pleasure.

“And just as, for instance, utpala, padma, kumuda, and puṇḍarīka flowers sprout and grow in water, they are bound between their roots and tips, and there is no part that is not soaked or has not been soaked with cool water, so, too, his body is completely immersed, perfectly immersed, perfectly satisfied, and perfectly filled with happiness free from pleasure, and in his body there is no part that is not filled or has not been filled with happiness free from pleasure.

“Then he abandons happiness, too. Since he has already abandoned pain, and his longing and despair have also disappeared, he dwells having achieved the fourth dhyāna, which is neither happy nor painful, but completely clear, with equanimity and mindfulness. Thus, delighted, he dwells with his body filled with a clear and pure mind, complete.

“As an analogy, if a householder or a son of a householder covers his head, hands, and feet with eight or nine cubits of cloth, there is, on his [F.77.a] whole body from head to toe, no part that is not covered or has not been covered with pure, clean cloth. So, too, he dwells delighted, with his body filled with a clear and pure mind, complete. In his body there is no part that is not filled or has not been filled with a clear and pure mind, complete.

“Ambāṣṭha, when a noble disciple has abandoned happiness and, since he has already abandoned pain, and his longing and despair have disappeared, he dwells having achieved the fourth dhyāna, which is neither happy nor painful, but completely clear with equanimity and mindfulness, his mind is neither weak nor faint. Because he dwells with neither weakness nor faintness, he is able to dwell steadfastly.

“It is just as, for instance, when a seed oil lamp is lit on the top of a house or on a terrace on the top of a house, being not agitated or shaken by the wind, or by a bird, or by a person, or by a nonhuman, its flame grows neither weak nor faint. Since it is neither weak nor faint, it blazes steadfastly. So too, Ambāṣṭha, when a noble disciple has abandoned happiness, and, since he has already abandoned pain, and his longing and despair have also disappeared, he dwells having achieved the fourth dhyāna, which is neither happy nor painful, but completely clear with equanimity and mindfulness, his mind is neither weak nor faint. Because he dwells without either weakness or faintness, he is able to dwell without agitation, and he thinks thus: ‘This form of my body is coarse, generated from the cause of the four great elements. My consciousness adheres to this, dwells in this, and pervades this. Now I will move my consciousness from this body [F.77.b] and create another body with a form generated from consciousness, and with faculties that are neither wanting nor inferior.’ He then does move his consciousness from the body and creates another body with a form generated from consciousness, and with faculties that are neither wanting nor inferior.

“Ambāṣṭha, it is just as, for instance, a jewel, an excellent lapis lazuli that is of fair origin and is clear, pure, and stainless, is threaded with a string of five colors, namely, blue, yellow, red, white, and madder. If a man of keen eyes sees this, he knows thus: ‘This is a string, this is a jewel, and this is a jewel threaded with a string.’ So, too, he moves his consciousness from the body and creates another body with a form generated from consciousness, and with faculties that are neither wanting nor inferior.

“Ambāṣṭha, it is just as, for instance, a man extracts a reed292 from munja grass. If a man of keen eyes sees this, he knows thus: ‘This is munja grass, this is a reed, and the reed has been extracted from the munja grass.’ So, too, he moves his consciousness from the body and creates another body with a form generated from consciousness, and with faculties that are neither wanting nor inferior.

“Ambāṣṭha, it is just as, for instance, a man pulls a snake out of a basket. If a man of keen eyes sees this, he knows thus: ‘This is a basket, this is a snake, and the snake has been pulled out of the basket.’ So, too, he moves his consciousness from the body and creates another body with a form generated from consciousness, and with faculties that are neither wanting nor inferior.

“Ambāṣṭha, it is just as, for instance, a man takes a sword from its sheath. If a man of keen eyes sees this, he knows thus: ‘This is a sheath, this is a sword, and the sword has been taken from its sheath.’ So, too, he moves his consciousness from the body and creates another body with a form generated from consciousness, and with faculties that are neither wanting nor inferior.

“Thus,293 [F.78.a] with his mind adjusted, clean, pure, free from the primary defilements, free from lesser defilements, straightened, active, and unmoved, he inclines his mind toward the supernormal knowledge with which he actualizes the domains of magical powers. He enjoys many kinds of domains of magical powers: namely, he becomes many after being one; he becomes one after being many; he experiences the perfect knowledge of being visible and invisible; and he can even pass through a wall, a mountain, or a fence. With his body he moves without obstacles as if in the sky;294 he moves on the surface of the ground and dives into it as if into water; he moves in water against the current as if on the ground; he moves through the sky with his legs crossed as if he were a flying bird. He seizes and touches the sun and the moon, which themselves have great magical power and great might. With his body he controls the world including the world of Brahmā.

“It is just as, for instance, a goldsmith or a skillful pupil of a goldsmith, knowing that the gold is well prepared, quickly hammers out various things that he wants to make, namely, bowls, necklaces, bracelets, anklets, signet rings, and golden garlands. So too, he, with his mind adjusted, clean, pure, free from the primary defilements, free from lesser defilements, straightened, active, and unmoved, inclines his mind toward the supernormal knowledge with which he actualizes the domains of magical powers: namely, [F.78.b] he becomes many after being one; . . . . With his body he controls the world including the world of Brahmā.

“Just as for instance, a potter or a skillful pupil of a potter, knowing that a lump of clay is well prepared, quickly makes various kinds of containers that he wants to make, so too, he, with his mind adjusted, clean, pure, free from the primary defilements, free from lesser defilements, straightened, active, and unmoved, inclines his mind toward the supernormal knowledge with which he actualizes the domains of magical powers: namely, he becomes many after being one; . . . . With his body he controls the world including the world of Brahmā.

“Just as for instance, an ivory carver or a skillful pupil of an ivory carver, knowing that the ivory is well prepared, quickly makes various kinds of objects that he wants to make, so too, he, with his mind adjusted, clear, pure, free from the primary defilements, free from lesser defilements, straightened, active, and unmoved, inclines his mind toward the supernormal knowledge with which he actualizes the domains of magical powers: namely, he becomes many after being one; . . . . With his body he controls the world including the world of Brahmā.

“And thus he, with his mind adjusted, clear, pure, free from the primary defilements, free from lesser defilements, straightened, active, and unmoved, also inclines his mind toward the supernormal knowledge with which he actualizes the knowledge of divine hearing. With his pure divine hearing, which is superior to that of humans, he hears the voices of humans and nonhumans, whether distant or close.

“As an analogy, if a conch blower climbs a high mountain and blows a conch at midnight, the sound will fill every direction in the land without any obstacles. So too, he, with his mind adjusted, clear, pure, free from the primary defilements, free from lesser defilements, straightened, active, and unmoved, [F.79.a] inclines his mind toward the supernormal knowledge with which he actualizes the knowledge of divine hearing. With his pure divine hearing, which is superior to that of humans, he hears the voices of humans and nonhumans, whether distant or close.

“And thus he, with his mind adjusted, clear, pure, free from the primary defilements, free from lesser defilements, straightened, active, and unmoved, also inclines his mind toward the supernormal knowledge with which he actualizes the knowledge of various states of mind. He knows with his mind the minds, which consist of thought and investigation, of other beings and other people exactly as they are: he correctly recognizes a mind possessed of desire exactly as it is; he correctly recognizes a mind free from desire exactly as it is; and he correctly recognizes minds possessed of anger, free from anger, possessed of delusion, free from delusion, concentrated, distracted, discouraged, uplifted, small, large, restless, not restless, pacified, unpacified, settled, unsettled, developed, undeveloped, liberated, and unliberated exactly as they are.

“Just as, for instance, a man of keen eyes completely cleanses the disk of a mirror and observes the characteristics of his face, he, [F.79.b] with his mind adjusted, clear, pure, free from the primary defilements, free from lesser defilements, straightened, active, and unmoved, inclines his mind toward the supernormal knowledge with which he actualizes the knowledge of various states of mind . . . . He correctly recognizes a well-liberated mind exactly as it is.

“Thus, ‘conduct’ is explained.295

“What is ‘knowledge’? With his mind adjusted, clear, pure, free from the primary defilements, free from lesser defilements, straightened, active, and unmoved, he inclines his mind toward the supernormal knowledge with which he actualizes the knowledge of the recollection of past lives. He recollects many past lives, namely, one life; two lives; three, four, five, six, seven, eight, nine, ten, twenty, thirty, forty, fifty, a hundred, a thousand, and a hundred thousand lives; hundreds, thousands, and hundreds of thousands of lives; an eon of destruction; an eon of creation; an eon of destruction and creation; many eons of destruction; many eons of creation; and many eons of destruction and creation. ‘When I was born among these beings, my name was such-and-such, my birth was such-and-such, my family was such-and-such, I ate such-and-such foods, and I experienced such-and-such happiness and pain. My life was this long, my age was this great, and I attained such longevity. Then I died and was born as such-and-such. I died there [F.80.a] and was reborn as such-and-such. I again died there and was born here.’ Thus he recollects various past lives along with their characteristics, regions, and origins from which he was born.

“It is just as, for instance, a man goes from one village to another village, and then he goes to another village and thinks thus: ‘I went from the village such-and-such to the village such-and-such. Then I went to the village such-and-such. From that village, I came to this village.’ So too, he, with his mind adjusted, clear, pure, free from the primary defilements, free from lesser defilements, straightened, active, and unmoved, inclines his mind toward the supernormal knowledge with which he actualizes the knowledge of the recollection of past lives. He recollects many past lives: namely, one life . . . . He recollects various past lives along with their characteristics and regions. [B32]

“He, with his mind adjusted, clear, pure, free from the primary defilements, free from lesser defilements, straightened, active, and unmoved, inclines his mind toward the supernormal knowledge with which he actualizes the knowledge of death and rebirth. With his pure divine sight, which is superior to that of humans, he sees the death and rebirth of beings, noble and ignoble races, inferior and superior people, and pleasurable and inferior modes of existence. He knows that beings go to their next births according to their actions exactly as they performed them. ‘These beings performed evil acts of the body [F.80.b] and evil acts of speech and mind, they falsely accused noble ones, and they accepted false doctrines and behaviors connected with the teachings of false doctrines. From these causes and conditions, they will be born in hells, which are inferior modes of existence, inferior states of existence, and a great fall, after the destruction of the body. These beings performed virtuous acts of the body and virtuous acts of speech and mind, and they did not falsely accuse noble ones, but they accepted right doctrines and behaviors connected with the teachings of right doctrines. From these causes and conditions, they will be born among the gods in the heavens, which are pleasurable modes of existence, after the destruction of the body.’

“Just as, for instance, a man of keen eyes, sitting in the middle of a crossroad of main streets, observes many people come, sit, recline, and go to other places, so too, he, with his pure divine sight, which is superior to that of humans . . . : ‘. . . they will be born among the gods.’

“With his mind adjusted, clear, pure, free from the primary defilements, free from lesser defilements, straightened, active, and unmoved, he also inclines his mind toward the supernormal knowledge with which he actualizes the knowledge of the exhaustion of impurities. He correctly knows thus: ‘This is suffering, which is a truth of the noble ones,’ exactly as it is. He correctly knows thus: ‘This is the origination of suffering, the cessation of suffering, and the path to the cessation of suffering, which are the truths of the noble ones,’ exactly as they are. When he has thus known and seen, his mind is liberated from the impurities of desire, and his mind is liberated from the impurities of existence and ignorance. Having been liberated, he sees thus with the very knowledge of liberation: ‘My births have been exhausted. The pure life has been lived. What is to be done has been done. I will not know another existence.’ [F.81.a]

“It is just as, for instance, near a village or town there may be a deep lake in which the water is clear, pure, completely pure. There a man of keen eyes, sitting on the bank, may observe pebbles, gravel, fish, turtles, pearl oysters, or bivalve shells. So too, he, with his mind adjusted, clean, pure, free from the primary defilements, free from lesser defilements, straightened, active, and unmoved, . . .  ‘ . . . I will not know another existence.’296

“Thus, ‘knowledge’ is explained. This and the aforementioned conduct are combined and called knowledge and conduct.297

“Young brahmin, you should know the four wrong means for actualizing the unactualized supreme perfection of knowledge and conduct. What are the four?

“Here some śramaṇas or brahmins, not actualizing this supreme perfection of knowledge and conduct, go from a village to the wilderness and live there, having built huts of branches and leaves. Saying, ‘Let us make our living from roots and fruits here,’ they do make their living from roots and fruits there. Young brahmin, this is the first wrong means for actualizing the unactualized supreme perfection of knowledge and conduct. What do you think, young brahmin? Do you find yourself with your teacher in the first wrong means that I have explained for actualizing the supreme perfection of knowledge and conduct not yet actualized?”

“No, Gautama, I do not.”

“Young brahmin, again, some śramaṇas or brahmins, not actualizing this supreme perfection of knowledge and conduct, abandon the food of roots and fruits, go to a solitary place, and live there, having built huts of branches and leaves. Saying, ‘Let us [F.81.b] make our living from the food of leaves here,’ they do make their living from the food of leaves there. Young brahmin, this is the second wrong means for actualizing the unactualized supreme perfection of knowledge and conduct.

“Young brahmin, again, some śramaṇas or brahmins, not actualizing this supreme perfection of knowledge and conduct, abandon the food of roots and fruits and the food of leaves, go to a solitary place, and live there, having built huts of branches and leaves. Saying, ‘Let us write mantras and compose Vedas here,’ they do write mantras and compose Vedas there. Young brahmin, this is the third wrong means for actualizing the unactualized supreme perfection of knowledge and conduct.

“Young brahmin, again, some śramaṇas or brahmins, not actualizing this supreme perfection of knowledge and conduct, not actualizing298 the food of roots and fruits, the food of leaves, or writing mantras and composing Vedas, go from the wilderness to the edge of a village and live there, having built houses with four doorways. They think, ‘Let us give donations and make merit here. Let us offer as much almsfood as possible to śramaṇas or brahmins who come.’ Young brahmin, this is the fourth wrong means for actualizing the unactualized supreme perfection of knowledge and conduct.

“What do you think, young brahmin? Do you find yourself with your teacher in the four wrong means that I have explained for actualizing the supreme perfection of knowledge and conduct not yet actualized?”

“No, Gautama, I do not.”

“Young brahmin, while you had thus not completed even these four wrong means, why did you say such words indicating the Śākyans were menials: ‘Oh! The Śākyans [F.82.a] are menials. Oh! The Śākyans are menials.’ What do you think, young brahmin? The old mantras of brahmin ṛṣis, who were the ancestors of brahmins and made mantras and created the Vedas, have been praised, sung, and chanted. Still today brahmins sing and explain them. Those brahmin ṛṣis are Aṣṭaka, Vāmaka, Vāmadeva, Viśvāmitra, Jamadagni, Aṅgiras, Bharadvāja, Vasiṣṭha, Kāśyapa, and Bhṛgu. Did they build cities surrounded with moats and thorns, like you and your teacher do today?”

“No, Gautama, they did not.”

“Did they enjoy various spectacles299 such as sham fights,300 a display of banners, an army, and the deployment of an army, like you and your teacher do today?”

“No, Gautama, they did not.”

“Did they go back and forth in the country, riding entirely white chariots pulled by mares, carrying a golden water jar with a handle, and surrounded and followed by young brahmins, like you and your teacher do today?”

“No, Gautama, they did not.”

“Did they have their bodies rubbed, washed, and scrubbed by female servants in headdresses, whose upper arms were covered with fine baby hairs like those of young gourds and whose breasts were round like balls, like you and your teacher do today?”

“No, Gautama, they did not.”

“Did they sleep with their legs stretched out, along with women well decorated in golden bracelets and golden necklaces, until the sun rose, [F.82.b] like you and your teacher do today?”

“No, Gautama, they did not.”

“Look, young brahmin, your teacher has faults, too. Young brahmin, when the brahmin Pauṣkarasāri went to see King Prasenajit of Kosala, he was not able to see the king without a wall and curtain as screens between them. Why was such a learned man not able to see face to face the person who provided him with food?

“Look, young brahmin, you yourself have faults, too. Young brahmin, once King Prasenajit of Kosala, sitting on his own throne, said to someone, ‘My man, do such-and-such business. When you have done that, investigate such-and-such things.’ Having given these instructions, the king rose from his seat and departed. Then the man sat on the king’s seat during his absence and said to someone else, ‘My man, do such-and-such business. When you have done that, investigate such-and-such things.’ What do you think, young brahmin? Is he a king or suitable as a king, the man who sat on the king’s seat during his absence and said what the king had said?”

“No, Gautama, he is not.”

“Young brahmin, you repeat and recite the words of ṛṣis. Then, are you a ṛṣi or suitable as a ṛṣi?”

“No, Gautama, I am not.”301

“Young brahmin, yet inscribe well in your mind the aim with which you came here, and it will be your everlasting prosperity, benefit, and happiness.”

The young brahmin Ambāṣṭha then examined the thirty-two marks of a great man on the Blessed One’s body. Though he saw thirty of them, he had doubt and uncertainty about two: the private part hidden in a sheath and the exceedingly long and narrow tongue. He then spoke these verses:302

Then the Blessed One thought thus: “When this young brahmin Ambāṣṭha examined the thirty-two marks of a great man on my body, he saw thirty of them, but he has doubt and uncertainty about two: the private part hidden in a sheath and the exceedingly long and narrow tongue. Now I will manifest a sign so that the young brahmin Ambāṣṭha will see my private part hidden in a sheath and my exceedingly long and narrow tongue.”

The Blessed One then manifested that sign. The young brahmin Ambāṣṭha saw the Blessed One’s private part hidden in a sheath and saw his exceedingly long and narrow tongue darting out of his mouth and covering his whole face up to his hairline. When he had seen these, he thought thus: “The śramaṇa Gautama possesses the thirty-two marks of a great man. There are no other alternatives for a great man who possesses these marks besides these two alternatives: if he lives at home as a layman . . . .303 He will achieve renown in the world.”

Thereupon the young brahmin Ambāṣṭha rejoiced in and praised the words of the Blessed One and departed from the Blessed One’s presence.

At that time, the brahmin Pauṣkarasāri was sitting together with many elder brahmins from Utkaṭā on the upper floor of his best house. As he was sitting and waiting for the young brahmin Ambāṣṭha, [F.83.b] the young brahmin Ambāṣṭha saw him from a distance. Upon seeing him, Ambāṣṭha went to the brahmin Pauṣkarasāri. When he arrived, he bowed low until his forehead touched the feet of the brahmin Pauṣkarasāri, and then he also bowed to the other brahmins from Utkaṭā and sat down to one side. When the young brahmin Ambāṣṭha had sat down, the brahmin Pauṣkarasāri asked him, “Young brahmin, are the great virtue, fame, renown, and praise of that honorable Gautama, which are known in all directions, true? Are his famous marks real?”

“True, sir. The great virtue, fame, renown, and praise of that honorable Gautama, which are known on all sides, are true. His famous marks are real.”

“Young brahmin, did you have a conversation with the honorable Gautama?”

“Yes, sir, I did.”

“Young brahmin, then tell me everything in detail.”

Then the young brahmin Ambāṣṭha told the brahmin Pauṣkarasāri everything about the conversation he had had with the Blessed One. When he had told him about it, the brahmin Pauṣkarasāri became enraged, angry, furious, and displeased. He kicked the young brahmin Ambāṣṭha in the head with a shod foot and said, “Fie on you, messenger! Fie on you, emissary! I will fall into the inferior states of existence because of such a messenger and emissary as you. Young brahmin, the honorable Gautama will treat me as he treats you, who considered the honorable Gautama to be contemptible and talked back. [F.84.a] Sirs, I cannot go to see the honorable Gautama and perform respectful service for him today. However, tomorrow I will go to see the honorable Gautama and perform respectful service for him.”

Thereupon the brahmin Pauṣkarasāri prepared a pure and fine meal during the night. He rose at dawn and went to the Blessed One, bringing a carriage full of those pure and fine foods. When he arrived, face to face with the Blessed One, he made plenty of pleasant and joyful conversation, and then sat down to one side. When he had sat down to one side, he said to the Blessed One, “O Honorable Gautama, I have brought a carriage full of pure and fine foods; please have compassion for me and accept these foods.”

At that time the venerable Ānanda was sitting behind the Blessed One, fanning him with a fan. The Blessed One said to the venerable Ānanda, “Ānanda, go and gather all the monks living near Icchānaṅgalā in the assembly room.”

“Certainly, O Honored One,” replied the venerable Ānanda. When he had gathered all the monks living near Icchānaṅgalā in the assembly room, he went to the Blessed One. Upon his arrival, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. When he had sat down to one side, the venerable Ānanda said to the Blessed One, “O Honored One, all the monks living near Icchānaṅgalā [F.84.b] are sitting together in the assembly room. May the Blessed One know it is the right time.”

Thereupon the Blessed One went to the assembly room. When he arrived, he sat on the seat prepared for him in front of the community of monks. The brahmin Pauṣkarasāri then knew that the community of monks headed by the Buddha had sat down in comfort, and with his own hands he served and satisfied them with a pure and fine meal.304 When, with his own hands, he had served and satisfied them in a variety of ways with a pure and fine meal, knowing that the Blessed One had finished his meal and washed his hands and his bowl, the brahmin took a low seat and sat before the Blessed One in order to hear the Dharma. The Blessed One then applauded the offering made by the brahmin Pauṣkarasāri with this celebration:305

At that time, when the rewards of the offerings were being assigned to the brahmin Pauṣkarasāri, a monk who had gone forth in his old age309 ate a piece of sesame cake.310 When the brahmin Pauṣkarasāri saw the monk who had gone forth in his old age eat that sesame cake when the rewards of the offerings were being assigned, he asked the Blessed One, “Do all the disciples please the honorable Gautama’s mind?”

“O brahmin, here it differs: some do and others do not.”

“O Gautama, thus some eat the Dharma and another [F.85.a] eats sesame cake.311 O Gautama, did my disciple Ambāṣṭha come to you?”

“Yes he did, O brahmin.”

“Did the honorable Gautama have a conversation with him?”

“Yes I did, O brahmin.”

“O Gautama, then tell me in detail all about the talk you had with him.”

Thereupon the Blessed One told the brahmin Pauṣkarasāri all about the talk he had had with the young brahmin Ambāṣṭha. Then brahmin Pauṣkarasāri then said to the Blessed One, “O Gautama, the young brahmin Ambāṣṭha is a mere child and does not know his own place. O Gautama, please forgive the young brahmin Ambāṣṭha.”

“I will do so, O brahmin.”

“O honorable Gautama, if you see me riding a chariot, holding the reins, and cracking a whip, or walking with a loud voice, please understand that I, the brahmin Pauṣkarasāri, am bowing to you and asking if you are free from trouble, free from illness, in good physical condition, healthy, without any trouble, and living in vigor and comfort. O honorable Gautama, if you see me walking in the middle of the street, taking off my shoes, stepping aside on a path, or stretching out my hands, please think that I am bowing to you . . . and comfort. O honorable Gautama, if you see me in the middle of attendants, clothed, on a seat, and with my turban on, please think that I am bowing to you . . . and comfort. Why, O honorable Gautama? Brahmins [F.85.b] obtain their possessions by fame. They expect to get their possessions by that very fame.”

The Blessed One then thought, “Ah, this brahmin Pauṣkarasāri is very haughty. Now I will preach the Dharma in order to remove his haughtiness.”

Then the Blessed One, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted the brahmin Pauṣkarasāri. He extensively gave discourses on the Dharma of the buddhas, the blessed ones, that are to be given in advance of the main sermon: namely, a discourse on donations, a discourse on conduct, a discourse on the heavens, and a discourse on the gains and faults of desires, defilements, purification, emancipation, the merits of complete seclusion, and the things belonging to purification.

When the Blessed One had seen that the brahmin had become pleased, virtuous in mind, delighted in mind, free from mental obstacles, suitable to be a vessel, powerful, and able to know perfectly the excellent Dharma, he preached in detail the teachings of the Dharma of the buddhas, the blessed ones: namely, suffering, the origination of suffering, the cessation of suffering, and the path to the cessation of suffering, which are the four truths of the noble ones. Just as when a spotless, clean white cloth suitable for dyeing is placed in dye, it absorbs the dye well, the brahmin Pauṣkarasāri, seated on his seat, understood clearly the four truths of the noble ones.312

Then the brahmin Pauṣkarasāri [F.86.a] saw the Dharma, attained the Dharma, knew the Dharma, plumbed the depths of the Dharma, overcame his doubts, became independent from others and not to be led by others, and achieved confidence in himself about the Dharma preached by the Teacher. He rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Blessed One, and said to him, “O Honored One, I have been exalted, truly exalted. Since I seek refuge in the Blessed One, the Dharma, and the community of monks, please accept me as a lay brother. From today onward, I embrace my faith as one who seeks refuge throughout my life.”

The brahmin Pauṣkarasāri then rejoiced in and praised the words of the Blessed One. He bowed low until his forehead touched the Blessed One’s feet, rose from his seat, and departed.313

Thereupon the Blessed One said to the monks, “Monks, since the brahmin Pauṣkarasāri criticized that event, a monk should not eat when the rewards of offerings are being assigned. If he eats, he becomes guilty of an offense.”

The Blessed One arrived at Saptaparṇa.314 In Saptaparṇa . . . the seat of four buddhas . . . .315

The Blessed One, traveling through the country of Kosala, arrived in Sunrise.317 He stayed in Kaṇṭakasthala Forest318 near Sunrise.

When King Prasenajit of Kosala heard that the śramaṇa Gautama, having traveled in the country of Kosala, had arrived at Sunrise and was staying in Kaṇṭakasthala Forest near Sunrise, he ordered a man, “My man, go to the śramaṇa Gautama. [F.86.b] Bow low on my behalf until your forehead touches the feet of the śramaṇa Gautama and ask if he is free from trouble, free from illness, in good physical condition, healthy, without any trouble, and living in vigor and comfort. Then say, ‘O honorable Gautama, King Prasenajit of Kosala would like to come to see the Blessed One tomorrow. May the honorable Gautama know this.’ ”

“Certainly, Your Majesty,” replied the man to King Prasenajit of Kosala, and he went to the Blessed One. When he had arrived, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side and said to him, “King Prasenajit of Kosala bows low until his forehead touches the Blessed One’s feet and asks if the Blessed One is free from trouble, free from illness, in good physical condition, healthy, without any trouble, and living in vigor and comfort.”

“My good man, I hope you and King Prasenajit of Kosala are living in comfort, too.”

“O honorable Gautama, King Prasenajit of Kosala would like to come to see the Blessed One tomorrow. May the honorable Gautama know this.”

“My good man, let King Prasenajit of Kosala know that today is the right time.”

Then the man rejoiced in and praised the words of the Blessed One and departed from the Blessed One’s presence. Thereupon the Blessed One, as soon as the man had departed, said to the venerable Ānanda, “Ānanda, go and prepare many seats in the large monastery. I will sit there and have a meeting with King Prasenajit of Kosala today.”

“Certainly, O Honored One,” [F.87.a] replied the venerable Ānanda to the Blessed One. He did prepare many seats in the large monastery and then returned to the Blessed One. When he had arrived, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. When he had sat down to one side, the venerable Ānanda said to the Blessed One, “O Honored One, I have prepared many seats in the large monastery. May the Blessed One know it is the right time.”

The Blessed One then went to the large monastery. When he had arrived, he sat on the prepared seat.

Then, as soon as the man had reported on his mission to King Prasenajit of Kosala and departed, the king said to another man, “My man, now quickly prepare a beautiful vehicle. I will ride in it and go to see the śramaṇa Gautama today.”

“Certainly, Your Majesty,” replied the man to King Prasenajit of Kosala. After he had prepared the beautiful vehicle, he returned to the king. When he had arrived, he said to King Prasenajit of Kosala, “Your Majesty, the vehicle is ready. May Your Majesty know it is the right time.”

At that time, two sisters named Beautiful and Sunny319 came to the dining hall of King Prasenajit of Kosala. When these two sisters, Beautiful and Sunny, heard that the king was going to go to see the Blessed One that day, they said to King Prasenajit of Kosala, “Your Majesty, if you are going to go to see the Blessed One today, please bow low on our behalf until your forehead touches the Blessed One’s feet, and ask if he is free from trouble, free from illness, [F.87.b] in good physical condition, healthy, without any trouble, and living in vigor and comfort.”

“I will do so,” replied King Prasenajit of Kosala. Then the king, riding the beautiful vehicle, left Sunrise and went to see and serve the Blessed One. Having gone as far as he could go by vehicle, he alighted from the vehicle and entered the park on foot. Then King Prasenajit of Kosala went to the Blessed One. When he had arrived, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side and said to him, ‘The two sisters, Beautiful and Sunny, ask if the Blessed One is free from trouble, free from illness, in good physical condition, healthy, without any trouble, and living in vigor and comfort.’

“Did the two sisters Beautiful and Sunny not find any other messenger? Why is it not someone other than you, Great King?”

“O Gautama, when the two sisters Beautiful and Sunny came to my dining hall, they heard that the king was going to go to see the Blessed One today. Having heard this, they said to me, ‘Your Majesty, if you are going to go to see the Blessed One today, please bow low on our behalf until your forehead touches the Blessed One’s feet . . . comfort.’ ”

“O Great King, I hope you and the two sisters, Beautiful and Sunny, are living in comfort, too.”

“Now, if you would deign to answer my questions, [F.88.a] I would ask you, honorable Gautama, about a few points.”

“O Great King, ask what you want to know.”320

“O Gautama, I have heard that you have said, ‘It is impossible, out of the question, that other śramaṇas or brahmins know or see everything.’ O Gautama, do you think you have said this?”

“O Great King, I do not remember saying that.”

At that time, a general named Virūḍhaka321 was sitting in the assembly. King Prasenajit of Kosala said to General Virūḍhaka, “O General, do you remember who told such a story one day in the past, when the king, ministers, and the king’s attendants were sitting together in the royal palace?”

“Yes, Your Majesty, I do. It was the young brahmin Saṃjaya, the son of Lucky.”322

King Prasenajit of Kosala then said to a man, “My man, go now to the young brahmin Saṃjaya, the son of Lucky. When you have arrived, say to the young brahmin, ‘King Prasenajit of Kosala summons you.’ ”

“Certainly, Your Majesty,” replied the man to King Prasenajit of Kosala, and he went to the young brahmin Saṃjaya, the son of Lucky. When he had arrived, he said to the young brahmin, “King Prasenajit of Kosala summons you.”

Then King Prasenajit of Kosala, as soon as the man had departed, asked the Blessed One, “O Gautama, did someone here misunderstand what you meant or said?”

“Yes, O Great King. What I meant was something else. [F.88.b] He related it to others incorrectly.”

“Honorable Gautama, what do you think you said?”

“O Great King, I remember saying, ‘It is impossible, out of the question, that other śramaṇas or brahmins know or see everything.’ ’’323

“O honorable Gautama, it is reasonable that you said this. It is reasonable that the honorable Gautama said this. Now, if you would deign to answer my questions, I would ask you, honorable Gautama, about a few points.”

“O Great King, ask what you want to know.”

“O Gautama, the castes are these four: brahmin, kṣatriya, vaiśya, and śūdra. Is there any difference, distinction, or contrast between them?”

“Yes, O Great King, there is. Among them, those who are from brahmin and kṣatriya families are regarded by humans as high ranking; those who are from vaiśya and śūdra families are regarded by humans as low ranking.”

“I am not asking you, honorable Gautama, about the matter of this life but about the matter of the afterlife. O Gautama, the castes are these four: brahmin, kṣatriya, vaiśya, and śūdra. Is there any difference, distinction, or contrast between them?”

“O Great King, the castes are these four: kṣatriya, brahmin, vaiśya, and śūdra.324 If they accept instruction, teaching, and preaching on the Dharma by the Tathāgata or disciples of the Tathāgata, [F.89.a] is there any difference, distinction, or contrast between them in the future, in their next lives?”

“O Gautama, the castes are these four: kṣatriya, brahmin, vaiśya, and śūdra. If they accept instruction, teaching, and preaching on the Dharma by the Tathāgata or disciples of the Tathāgata, is there any difference, distinction, or contrast between them concerning what they have abandoned?”

“O Great King, the castes are these four: kṣatriya, brahmin, vaiśya, and śūdra. If they accept instruction, teaching, and preaching on the Dharma by the Tathāgata or disciples of the Tathāgata, is there any difference . . . concerning what they have abandoned? To clarify this, O Great King, I would ask you a question in return; you should answer as best you can.

“O Great King, suppose, for instance, there are four beings to be trained: an elephant, a horse, an ox, and a man. O Great King, what do you think? If two of these are not trained, not well trained, and two are trained, well trained, do the two beings who are not trained, not well trained, attain the state of those who are trained, while they are not trained? Do they receive the training of those who are well trained, while they are not well trained?”325

“No, O Gautama, they do not.”

“Again, do the two beings who are trained, well trained, attain the state of those who are trained, while they are trained? Do they receive the training of those who are well trained, while they are well trained?”

“Yes, Gautama, they do precisely so.”

“O Great King, thus there is no reason that the state that a devout person should attain would be attained by an undevout person; [F.89.b] there is no reason that the state that an immovable, faultless, vigorous, and intelligent person should attain would be attained by a person of distorted intelligence. It is reasonable that the state that a devout person should attain would be attained by a devout person; it is reasonable that the state that an immovable, faultless, vigorous, and intelligent person should attain would be attained by an intelligent person.”

“O Gautama, the castes are these four: kṣatriya, brahmin, vaiśya, and śūdra. If they accept instruction, teaching, and preaching on the Dharma by the Tathāgata or disciples of the Tathāgata, possess their own five qualities, and have abandoned the same thing equally, is there any difference, distinction, or contrast between the liberation of one of them and that of the others?”

“To clarify this, O Great King, I would ask you a question in return; you should answer as best you can.

“O Great King, suppose, for instance, a son of a brahmin comes from the east.326 Someone requests him, ‘O son of a brahmin, now make a board for fire-starting from dry sāla wood, put a spindle on it, drill it, and make fire.’ He does make a board for fire-starting from dry sāla wood, puts a spindle on it, drills it, and makes fire.

“A son of a kṣatriya comes from the south. Someone requests him, ‘O son of a kṣatriya, now make a board for fire-starting from dry sugarcane, put a spindle on it, drill it, and make fire.’327 He does make a board for fire-starting from dry sugarcane, puts a spindle on it, drills it, and makes fire. [F.90.a]

“A son of a vaiśya comes from the west. Someone requests him, ‘O son of a vaiśya, now make a board for fire-starting from dry cypress, put a spindle on it, drill it, and make fire.’ He does make a board for fire-starting from dry cypress, puts a spindle on it, drills it, and makes fire.

“A son of a śūdra comes from the north. Someone requests him, ‘O son of a śūdra, now make a board for fire-starting from dry sandalwood, put a spindle on it, drill it, and make fire.’ He does make a board for fire-starting from dry sandalwood, puts a spindle on it, drills it, and makes fire.

“O Great King, what do you think? If someone gathers these fires into one and puts them in a heap of reed or straw, is there any difference, distinction, or contrast between these fires made by people from the different castes with different kinds of wood, such as the following: ‘This fire is luminous, colorful, and bright. [B33] That fire is not. This fire works as fire. That fire does not.’ Or are all these fires luminous, colorful, and bright? Do all these fires work as fire?”

“O Gautama, all those fires are luminous, colorful, and bright. All those fires work as fire.”

“O Great King, thus there is no difference, distinction, or contrast between these fires attained by those who are careful, made by masters, which are the liberation of one of them and the liberation of the others.”

“What the honorable Gautama has said is reasonable. [F.90.b] Now, if you would deign to answer my questions, I would ask you, honorable Gautama, about a few other points.”

“Great King, ask what you want to know.”

“O Gautama, do gods exist?”

“O Great King, how do you know what gods are like? They are either gods who have enmity, rivals, and malice, and come and will come into existence in this human world,328 or gods who do not have enmity, rivals, or malice, and do not come and will not come into existence in this human world. All gods fall into these two categories.”

“In the place where gods who have enmity, rivals, and malice, and come and will come into existence in this human world, die after their lives, acts, and merits are exhausted, can a god or son of a god make another god or son of a god die there or banish him from there?”

“Great King, in the place where gods who have enmity, rivals, and malice, and come and will come into existence in this human world die after their lives, acts, and merits are exhausted, a god or son of a god cannot make another god or son of a god die there or banish him from there.”

“O Gautama, in that place, can gods who have enmity, rivals, and malice, and come and will come into existence in this human world, make gods who do not have enmity, rivals, or malice, and do not come and will not come into existence in this human world, die there or banish them from there?”

Then General Virūḍhaka said to King Prasenajit of Kosala, “It is likely that the śramaṇa Gautama will say that gods have extremely long lives and live for an extremely long time.”

At that time the venerable Ānanda was sitting behind the Blessed One, fanning him with a fan. [F.91.a] Then the venerable Ānanda thought, “This General Virūḍhaka329 is a son of King Prasenajit of Kosala, and I too am a spiritual heir of the Blessed One. Therefore, it would be appropriate if I, an heir, and he, a son, had a conversation.” So he said to General Virūḍhaka, “O General, what do you think? If King Prasenajit of Kosala is in his own country, and there his words have authority as law, can he make some person of weak power die there or banish him from there?”

“Yes, he can, O śramaṇa.”

“O General, what do you think? If King Prasenajit of Kosala is not in his own country, and there his words do not have authority as law, can he make some person of weak power die there or banish him from there?”

“O śramaṇa, if King Prasenajit of Kosala is not in his own country, and there his words do not have authority as law, he can neither make any person of weak power die there nor banish him from there.”

“O General, have you heard that the Thirty-Three Gods exist?”

“O śramaṇa, I have heard so from this king, the ruler of Kosala.”

“O General, what do you think? Can King Prasenajit of Kosala make the Thirty-Three Gods die there or banish them from there?”

“O śramaṇa, King Prasenajit of Kosala has not even seen or heard the Thirty-Three Gods. Thus, needless to say, he cannot make them die there or banish them from there.”

“O General, in the same way gods possessing malice have not even seen or heard of gods free from malice. Thus, needless to say, they cannot make them die there or banish them from there. It is impossible.”

Then King Prasenajit of Kosala [F.91.b] asked the Blessed One, “O Gautama, what is the name of this śramaṇa?”

“It is Ānanda, Great King.”

“What the honorable Ānanda said is reasonable. What the honorable Ānanda said is quite reasonable.”

Then King Prasenajit of Kosala said to the Blessed One, “Now, if you would deign to answer my questions, I would ask you, honorable Gautama, about a few points.”

“Great King, ask what you want to know.”

“O Gautama, does Brahmā exist?”

“O Great King, how do you know what Brahmā is like? Which do you mean, the Brahmā who has enmity, rivals, and malice, and comes or will come into existence in this human world, or the Brahmā who does not have enmity, rivals, or malice, and does not come and will not come into existence in this human world?”

“O Gautama, of these, I know that the one who does not have enmity, rivals, or malice, and does not come and will not come into existence in this human world, is Brahmā.”

King Prasenajit of Kosala had such a conversation with the Blessed One. Then that man who had been dispatched before came back to the king with the young brahmin Saṃjaya, the son of Lucky. When he had arrived, he said to King Prasenajit of Kosala, “He is here, Your Majesty.”

Then the young brahmin Saṃjaya, the son of Lucky, wished King Prasenajit of Kosala victory and long life and sat down to one side. When the young brahmin Saṃjaya had sat down to one side, King Prasenajit of Kosala asked him, “Young brahmin, do you remember who told the story that the śramaṇa Gautama said, ‘It is impossible, out of the question, that other śramaṇas or brahmins know or [F.92.a] see everything’ one day in the past, when the king, ministers, and the king’s attendants were sitting together in the royal palace?”

“I remember, Your Majesty, that General Virūḍhaka said this.”

General Virūḍhaka countered, “It was the young brahmin Saṃjaya, the son of Lucky, who said this.”

They thus laid the blame on each other. Then a servant of King Prasenajit of Kosala said to the king, “Your Majesty, it is time to depart. Your Majesty, it is time.”

King Prasenajit of Kosala then said to the Blessed One, “O honorable Gautama, I asked you a question about the state of knowing everything, and the honorable Gautama answered my question about the state of knowing everything. Here I asked the honorable Gautama questions about the pure caste, the superior gods, and the superior Brahmā, and the honorable Gautama answered up to my question about the superior Brahmā. Since the honorable Gautama has answered every question of mine that I asked, what else do I have to ask the honorable Gautama? O honorable Gautama, I will now depart, for I have much business and many things to do.”

“O Great King, you should know it is the right time.”

Then King Prasenajit of Kosala rejoiced in and praised the words of the Blessed One. He bowed low until his forehead touched the Blessed One’s feet, and then departed from the Blessed One’s presence.330

Thereupon the Blessed One, traveling through the country of Kosala, arrived at Śrāvastī and stayed in the Jetavana, in the Park of Anāthapiṇḍada near Śrāvastī.

When the householder Anāthapiṇḍada heard that the Blessed One, traveling through the country of Kosala, had arrived at Śrāvastī [F.92.b] and was staying in his own park near Śrāvastī, he went to see the Blessed One. Upon the householder’s arrival, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. When he had sat down to one side, the Blessed One, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted the householder Anāthapiṇḍada. After he had instructed, inspired, encouraged, and delighted the householder Anāthapiṇḍada in a variety of ways through talk consistent with the Dharma, the Blessed One remained silent. Then the householder Anāthapiṇḍada rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Blessed One, and said, “May the Blessed One together with the community of monks assent to my offer of a meal at my house tomorrow.” . . . He took a low seat and sat before the Blessed One to hear the Dharma. Then the Blessed One, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted the householder Anāthapiṇḍada. After he had instructed, inspired, encouraged, and delighted the householder Anāthapiṇḍada in a variety of ways through talk consistent with the Dharma, the Blessed One rose from his seat and departed.

Other brahmins and householders also offered meals to the Blessed One and the community of disciples from time to time. When the monks gave some food to beggars before they ate, [F.93.a] the brahmins and householders criticized this. The monks reported this matter to the Blessed One, who said to them, “You should give the leftovers in the bowls after you have eaten for yourselves.”

There were two beggars there, a brahmin boy and a kṣatriya boy. The brahmin boy, not knowing the appropriate time, went about begging first. But the monks did not give him any food at all. When the kṣatriya boy went about begging later, he obtained much. He asked the brahmin boy, “Did you not obtain anything?”

The brahmin boy was enraged and shouted, “If I had power, I would cut off the head of every śramaṇa who is a son of the Śākyans and hurl it to the ground!”

The kṣatriya boy said, “If I had wealth, I would offer a meal of a hundred kinds of flavors to the community of monks headed by the Buddha every day.”

The two boys, talking in these ways, left Śrāvastī and lay under a tree. A straying chariot rolled by that place and ran over the brahmin boy’s head. Then the Blessed One spoke a verse about this event:332

The venerable Ānanda asked the Blessed One, “O Honored One, what did you mean, saying that?”

“Ānanda, did you see that the brahmin boy out of malice spoke harsh words toward the community of monks headed by the Buddha?”

“Yes, I did, O Honored One.”

“Out of malice, having spoken harsh words toward the community of monks headed by the Buddha, he left Śrāvastī and lay under a tree. [F.93.b] A straying chariot ran over his head. Therefore, I thought and said thus: ‘Mind goes before all other things. Mind is foremost . . . . He will suffer pain, as if his head has been cut off by a stray chariot wheel.’ ”

At that time the head of a guild in Śrāvastī333 died sonless. Brahmins and householders in Śrāvastī met together and wondered, “Who should we appoint as head of the guild?”

One among them suggested, “It should be someone who possesses great merits.”

“How could we know that?”

“We must investigate.”

They did investigate, and saw that while the kṣatriya boy was lying under the tree and the shadows of other trees were going to move, were moving, and had moved from previous locations, the shadow of that tree did not move from the boy’s body. They promoted him to head of the guild. He thought, “All my fortune and glory is due to the Buddha, the Blessed One. Now I will invite the Blessed One together with the community of disciples to a meal.”

He went to see the Blessed One, and upon his arrival, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. When he had sat down to one side, the Blessed One, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted the head of the guild. After he had instructed, inspired, encouraged, and delighted the young head of the guild in a variety of ways through talk consistent with the Dharma, the Blessed One remained silent.

Then the head of the guild rose from his seat, draped his upper robe over one shoulder, [F.94.a] made the gesture of supplication to the Blessed One, and said to him, “May the Blessed One together with the community of monks assent to my offer of a meal at my house tomorrow.” . . .  He took a low seat and sat before the Blessed One to hear the Dharma. The Blessed One knew his thinking, proclivity, disposition, and nature, and preached the Dharma that was appropriate for him and that caused him to penetrate the four truths of the noble ones. . . . With the vajra of knowledge he leveled the twenty high peaks of the mountain chain of the false view of individuality that had been accumulated since beginningless time, and actualized the fruit of stream-entry. “O Honored One, I have been exalted, truly exalted. Since I seek refuge in the Blessed One, the Dharma, and the community, may you accept me as a lay brother. From today onward, I embrace my faith as one who seeks refuge throughout my life.”

Then the Blessed One, having instructed, inspired, encouraged, and delighted the young head of the guild through talk consistent with the Dharma, rose from his seat and departed.

The Blessed One went to the monastery and sat on the seat prepared for him in front of the community of monks. He then spoke a verse:334

The venerable Ānanda then asked the Blessed One, “O Honored One, what is the meaning of these words of yours?”

“Ānanda, did you see how the kṣatriya boy regarded the community of monks headed by the Buddha with a pure mind?”

“Yes, O Honored One, I did.”

“When he left Vaiśālī and lay under a tree, harboring such pure regard for the community of monks headed by the Buddha, he was promoted to head of the guild by the brahmins and householders of Vaiśālī and gained many possessions in this very life. Therefore, I thought and said, ‘Mind goes before all other things. Mind is foremost. . . . He will experience happiness, as the shadow does not move from him.’ ”

The Blessed One, having arrived in Valaya,335 in Valaya . . . (the phrase about the seat of four buddhas should be recited in detail) . . . .336

The Blessed One, having arrived in Where There Is Ground,337 in Where There Is Ground . . . (the phrase about the seat of four buddhas should be recited) . . . .

The Blessed One, having arrived in Lion Village,338 in Lion Village . . . (the phrase about the seat of four buddhas should be recited in detail) . . . .

The Blessed One, having arrived in New Village,339 in New Village . . . (the phrase about the seat of four buddhas should be recited) . . . .

The Blessed One, having arrived in Where There Is a City,341 in Where There Is a City . . . (the phrase about the seat of four buddhas should be recited) . . . .

The Blessed One arrived in Rājagṛha.343 At that time, a wandering mendicant named Pīṭha344 was staying on the bank of Sumāgadhā345 Pond. He caught fish with a hook and ate them at night.346 After dawn, he sat on a small seat placed on another small seat and spoke a verse:

The Blessed One, knowing it was the time to convert the mendicant, went to him [F.95.a] and said:

Then the wandering mendicant Pīṭha thought, “My mind was known by the śramaṇa Gautama’s mind,” and he was filled with faith.

The Blessed One knew his thinking, proclivity, disposition, and nature, and preached the Dharma that was appropriate for him and that caused him to penetrate the four truths of the noble ones. When the wandering mendicant Pīṭha had heard the Dharma . . . . With the vajra of knowledge he leveled the twenty high peaks of the mountain chain of the false view of individuality that had been accumulated since beginningless time, and actualized the fruit of stream-entry.348

The monks had seen him sitting on a small seat placed on another small seat. Then a monk heard the Dharma, sitting on a small seat placed on another small seat, but he did not see the truths even though he was already a vessel of the truths. The Blessed One thought, “Why did this monk not see the truths?” He understood that the reason was haughtiness. Then the Blessed One thought, “The fault that occurred in this case was that the monk sat on a small seat placed on another small seat.”

He said, “Therefore, a monk should not sit on a small seat placed on another small seat. If he does so, he becomes guilty of an offense.”

Thereupon the Blessed One, having arrived in Nyagrodhikā from Rājagṛha, dressed early in the morning, took his robe and [F.95.b] his bowl, and entered Nyagrodhikā for alms.

There was a daughter of a brahmin from Kapilavastu married to a man in Nyagrodhikā. The daughter of the brahmin saw the Blessed One, who was fully ornamented with the thirty-two marks of a great man, illuminated by the eighty minor marks, ornamented with a fathom-wide halo, and beautiful like a moving mountain of jewels with light surpassing a thousand suns. As soon as she saw him, she thought, “Though this Blessed One was a son of the lineage of Śākyans, he abandoned the throne of a wheel-turning king and also abandoned many consorts and storehouses full of treasures and went forth. He is now going for alms. If he will accept almsfood from me, I will offer him almsfood.”

The Blessed One, knowing her mind, held out his bowl and said, “Sister, if you will give me almsfood, put it into this bowl.”

Then great faith arose in her. When she thought, “My mind was known by the Blessed One’s mind,” and offered almsfood to the Blessed One with strong faith, the Blessed One smiled.

It naturally occurs that whenever the buddhas, the blessed ones, smile . . . .350 Those rays disappeared between his eyebrows. Then the venerable Ānanda made the gesture of supplication to the Blessed One and said, “The Buddhas . . . do not without cause . . . .”

The Blessed One said, “. . . do not smile . . . . Ānanda, did you see that the daughter of a brahmin, faith having arisen in her, offered me almsfood?”

“Yes, I did, O Honored One.”

“Ānanda, by this root of merit, this daughter of a brahmin will transmigrate for thirteen eons, [F.96.a] never being reborn in inferior modes of existence, but being reborn among gods and humans, and she will become a self-awakened one named Supraṇihita in her last life, last birth, last body, last taking up of an identity.”

Then there was a loud shout: “The daughter of the brahmin So-and-so offered almsfood to the Blessed One out of faith. The Blessed One predicted her awakening as a self-awakened one!”

The husband of that woman was in the wilderness, collecting flowers and firewood. He heard that his wife had offered almsfood to the śramaṇa Gautama and he had predicted her awakening as a self-awakened one. Unable to bear hearing this, he went to the Blessed One. When he had arrived, he asked the Blessed One, “O honorable Gautama, did you go to my house?”

“Yes, I did, O brahmin.”

“O honorable Gautama, is it true that my wife offered you almsfood and you predicted her awakening as a self-awakened one?”

“It is true, O brahmin.”

“O Gautama, you have abandoned the throne of a wheel-turning king and gone forth. Now why did you knowingly speak false words for the sake of just almsfood? Who believes your words that such a small cause leads to such a result?”

“O brahmin, let me ask you something in return; you should answer as best you can. O brahmin, what do you think? Have you ever seen any wonder or marvel?”

“O Gautama, apart from other wonders and marvels, listen to me first about the wonder and marvel I have seen in this very Nyagrodhikā. O Gautama, there is a large banyan tree (nyagrodha) in the eastern part of this Nyagrodhikā. This village is called Nyagrodhikā after the name of that tree. Under the tree, five hundred chariots can be accommodated without touching each other or being stacked on top of each other.” [F.96.b]

“O brahmin, how big was the seed of the banyan tree? As big as a field?”

“No, it was not, O Gautama.”

“As big as a mat, a sesame-oil mill, the wheel of a chariot, a cowhide,351 the fruit of a bilva tree, or the fruit of a kapittha tree?”

“No, it was not, O Gautama. O Gautama, it was at first about one-fourth of a mustard seed.”

“O brahmin, who would believe your words that such a small seed has led to such a result, that gigantic tree?”

“O honorable Gautama, believe it or not, I saw it myself. O Gautama, if a fresh, good seed is correctly planted in an undamaged field, the soil of which is soft and sweet,352 and the gods bring rain at the appropriate times, then this gigantic banyan tree will grow.”

The Blessed One then spoke some verses about this subject:

Then the Blessed One darted his tongue out of his mouth, and it covered his whole face up to his hairline. He said to the brahmin, “O brahmin, what do you think? Does one whose tongue, darting out of his mouth, covers his whole face knowingly speak false words even for the sake of the throne of a wheel-turning king?”

“No, he does not, O Gautama.”

The Blessed One then spoke another verse:

Then the brahmin had faith. The Blessed One knew his thinking, proclivity, disposition, and nature . . . . With the vajra of knowledge he leveled the twenty high peaks of the mountain chain of the false view of individuality that had been accumulated since beginningless time, and actualized the fruit of stream-entry. “O Honored One, I have been exalted, truly exalted. Since I seek refuge in the Blessed One, the Dharma, and the community of monks, please accept me as a lay brother. From today onward, I embrace my faith as one who seeks refuge throughout my life.”

Thereupon the brahmin rejoiced in and praised the words of the Blessed One, bowed low until his forehead touched the Blessed One’s feet, and departed from the Blessed One’s presence.