The Long Āgama Sūtra 27: 沙門果經

27.1

佛說長阿含經卷第十七

The Long Āgama Sūtra Spoken by the Buddha, Scroll Seventeen

Thus I have heard: One time, the Buddha was staying at Rājagṛha in Jīvaka’s Mango Park. He was accompanied by a large assembly of 1,250 monks.

27.2

後秦弘始年佛陀耶舍共竺佛念譯

Translated in the Hongshi Era of the Later Qin by Buddhayaśas together with Zhu Fonian

27.3

（二七）第三分沙門果經第八

(27) Third Section: Sūtra on the Fruits of the Śramaṇa, Number Eight

27.4

如是我聞：

Thus have I heard:

27.5

一時，佛在羅閱祇耆舊童子菴婆園中，與大比丘眾千二百五十人俱。

At one time, the Buddha was staying in Rājagṛha, in the mango grove of the Physician Kumārabhṛtya, together with a great assembly of one thousand two hundred and fifty bhikṣus.

27.6

爾時，王阿闍世韋提希子以十五日月滿時，命一夫人而告之曰：「今夜清明，與晝無異，當何所為作？」

At that time, on the fifteenth day when the moon was full, King Ajātaśatru, the son of Vaidehī, summoned a consort and addressed her, saying: "Tonight is clear and bright, no different from the day. What should we do?"

It was then that King Ajātaśatru, the son of Vaidehī, summoned one of his wives during the fifteenth day full moon. He said to her, “Tonight is clear and bright, and the day was no different. What shall we do?”

27.7

夫人白王言：「今十五日夜月滿時，與晝無異，宜沐髮澡浴，與諸婇女五欲自娛。」

The consort said to the king: "Tonight is the fifteenth day when the moon is full, no different from the day. You should wash your hair, bathe, and amuse yourself with the five desires together with the palace ladies."

His wife said to the king, “Now, it’s the fifteenth day full moon tonight, and the day was no different. It would be fitting to bathe and wash our hair. We could bring the courtesan women and entertain ourselves with the five desires.”

27.8

時，王又命第一太子優耶婆陀而告之曰：「今夜月十五日月滿時，與晝無異，當何所施作？」

Then the king also summoned the foremost crown prince, Udayabhadda, and addressed him, saying: "Tonight on the fifteenth day, the moon is full, no different from the day. What should we undertake?"

The king also summoned the first prince Udayibhadra. He asked him, “Tonight is the fifteenth day full moon, and the day was no different. What shall be undertake?”

27.9

太子白王言：「今夜十五日月滿時，與晝無異，宜集四兵，與共謀議伐於邊逆，然後還此共相娛樂。」

The crown prince said to the king: "Tonight on the fifteenth day, the moon is full, no different from the day. You should assemble the four divisions of the army, deliberate with them, attack the rebels on the borders, and thereafter return here to make merry together."

The prince said to the king, “Tonight is the fifteenth day full moon, and the day was no different. It would be fitting to assembly the fourfold army and make a plan of attack on our foreign adversaries. After we return, we’ll celebrate it together.”

27.10

時，王又命勇健大將而告之曰：「今十五日月滿時，其夜清明，與晝無異，當何所為作？」

Then the king also summoned his valiant general and addressed him, saying: "Tonight on the fifteenth day the moon is full, and the night is clear and bright, no different from the day. What should we do?"

The king also summoned a great and heroic general. He asked him, “Now is the fifteenth day full moon. The night is clear and bright, and the day was no different. What shall we do?”

27.11

大將白言：「今夜清明，與晝無異，宜集四兵，案行天下，知有逆順。」

The general said: "Tonight is clear and bright, no different from the day. You should assemble the four divisions of the army and patrol all under heaven, to know who is rebellious and who is compliant."

The great general said, “Tonight is clear and bright, and the day was no different. It would be fitting to assembly the fourfold army and decide to march on the world and know who is for and against us.”

27.12

時，王又命雨舍婆羅門而告之曰：「今十五日月滿時，其夜清明，與晝無異，當詣何等沙門、婆羅門所能開悟我心？」

Then the king also summoned the brāhmaṇa Varṣākāra and addressed him, saying: "Tonight on the fifteenth day the moon is full, and the night is clear and bright, no different from the day. What kind of śramaṇa or brāhmaṇa should I go to who can enlighten my mind?"

The king also summoned the priest Varṣākāra. He asked him, “Now, it’s the fifteenth day full moon. This night is clear and bright, and the day was no different. Shall we visit some ascetic or priest who can enlighten my mind?”

27.13

時，雨舍白言：「今夜清明，與晝無異。有不蘭迦葉，於大眾中而為導首，多有知識，名稱遠聞，猶如大海多所容受，眾所供養。大王！宜往詣彼問訊，王若見者，心或開悟。」

Then Varṣākāra said: "Tonight is clear and bright, no different from the day. There is Pūraṇa Kāśyapa, who serves as the leader among a great multitude; he has many acquaintances, his renown is heard far and wide, he is like the great ocean in accepting and containing much, and he is venerated by the multitude. Great King, you should go to him and inquire after his health. If the king sees him, your mind may perhaps be enlightened."

Varṣākāra then said, “Tonight is clear and bright, and the day was no different. There is Pūraṇa Kāśyapa who leads a large assembly. Many have known him, and his fame is heard far away. Just as the ocean holds many things, he gets many kinds of support. Great king, it would be fitting to visit him and exchange greetings. If the king meets him, his mind might be enlightened.”

27.14

王又命雨舍弟須尼陀而告之曰：「今夜清明，與晝無異，宜詣何等沙門、婆羅門所能開悟我心？」

The king also summoned Varṣākāra's younger brother, Sunīdha, and addressed him, saying: "Tonight is clear and bright, no different from the day. What kind of śramaṇa or brāhmaṇa should I go to who can enlighten my mind?"

The king also summoned Varṣākāra’s brother [Sunidha] and asked him, “Tonight is clear and bright, and the day was no different. Would it be fitting to visit some ascetic or priest who can enlighten my mind?”

27.15

須尼陀白言：「今夜清明，與晝無異。有末伽梨瞿舍利，於大眾中而為導首，多有知識，名稱遠聞，猶如大海無不容受，眾所供養。大王！宜往詣彼問訊，王若見者，心或開悟。」

Sunīdha said: "Tonight is clear and bright, no different from the day. There is Makkhali Gosāla, who serves as the leader among a great multitude; he has many acquaintances, his renown is heard far and wide, he is like the great ocean in containing everything, and he is venerated by the multitude. Great King, you should go to him and inquire after his health. If the king sees him, your mind may perhaps be enlightened."

[Sunidha] said, “Tonight is clear and bright, and the day was no different. There’s Maskarin Gośālīputra who leads a large assembly. Many have known him, and his fame is heard far away. Just as there’s nothing that the ocean doesn’t hold, he gets many kinds of support. Great king, it would be fitting to visit him and exchange greetings. If the king meets him, his mind might be enlightened.”

27.16

王又命典作大臣而告之曰：「今夜清明，與晝無異，當詣何等沙門、婆羅門所能開悟我心？」

The king also summoned the minister in charge of public works and addressed him, saying: "Tonight is clear and bright, no different from the day. What kind of śramaṇa or brāhmaṇa should I go to who can enlighten my mind?"

The king also summoned his minister of law-making and asked him, “Tonight is clear and bright, and the day was no different. Shall we go visit some ascetic or priest who can enlighten my mind?”

27.17

典作大臣白言：「有阿耆多翅舍欽婆羅，於大眾中而為導首，多有知識，名稱遠聞，猶如大海無不容受，眾所供養。大王！宜往詣彼問訊，王若見者，心或開悟。」

The minister in charge of public works said: "There is Ajita Kesakambala, who serves as the leader among a great multitude; he has many acquaintances, his renown is heard far and wide, he is like the great ocean in containing everything, and he is venerated by the multitude. Great King, you should go to him and inquire after his health. If the king sees him, your mind may perhaps be enlightened."

That minister of law-making said, “There’s Ajita Keśakambala who leads a large assembly. Many have known him, and his fame is heard far away. Just as there’s nothing that the ocean doesn’t holds, he gets many kinds of support. Great king, it would be fitting to visit him and exchange greetings. If the king meets him, his mind might be enlightened.”

27.18

王又命伽羅守門將而告之曰：「今夜清明，與晝無異，當詣何等沙門、婆羅門所能開悟我心？」

The king also summoned the gatekeeper commander Kāla and addressed him, saying: "Tonight is clear and bright, no different from the day. What kind of śramaṇa or brāhmaṇa should I go to who can enlighten my mind?"

“The king also summoned his gate keeper [Kāla] and asked him, “Tonight is clear and bright, and the day was no different. Shall we visit some ascetic or priest who can enlighten my mind?”

27.19

伽羅守門將白言：「有婆浮陀伽旃那，於大眾中而為導首，多有知識，名稱遠聞，猶如大海無不容受，眾所供養。大王！宜往詣彼問訊，王若見者，心或開悟。」

The gatekeeper commander Kāla said: "There is Pakudha Kaccāyana, who serves as the leader among a great multitude; he has many acquaintances, his renown is heard far and wide, he is like the great ocean in containing everything, and he is venerated by the multitude. Great King, you should go to him and inquire after his health. If the king sees him, your mind may perhaps be enlightened."

“That gate keeper [Kāla] said, “There’s Kakuda Kātyāyana who leads a large assembly. Many have known him, and his fame is heard far away. Just as there’s nothing that the ocean doesn’t hold, he gets many kinds of support. Great king, it would be fitting to visit him and exchange greetings. If the king meets him, his mind might be enlightened.”

27.20

王又命優陀夷漫提子而告之曰：「今夜清明，與晝無異，當詣何等沙門、婆羅門所能開悟我心？」

The king also summoned Udāyin Mandikaputta and addressed him, saying: "Tonight is clear and bright, no different from the day. What kind of śramaṇa or brāhmaṇa should I go to who can enlighten my mind?"

The king also summoned Udāyin [Mandiputra] and asked him, “Tonight is clear and bright, and the day is no different. Shall we visit some ascetic or priest who can enlighten my mind?”

27.21

優陀夷白言：「有散若夷毘羅梨沸，於大眾中而為導首，多所知識，名稱遠聞，猶如大海無不容受，眾所供養。大王！宜往詣彼問訊，王若見者，心或開悟。」

Udāyin said: "There is Sañjaya Belaṭṭhiputta, who serves as the leader among a great multitude; he has many acquaintances, his renown is heard far and wide, he is like the great ocean in containing everything, and he is venerated by the multitude. Great King, you should go to him and inquire after his health. If the king sees him, your mind may perhaps be enlightened."

Udāyin said, “There’s Saṃjayin Vairaṭīputra who leads a large assembly. Many have known him, and his fame is heard far away. Just as there’s nothing that the ocean doesn’t hold, he gets many kinds of support. Great king, it would be fitting to visit him and exchange greetings. If the king meets him, his mind might be enlightened.”

27.22

王又命弟無畏而告之曰：「今夜清明，與晝無異，當詣何等沙門、婆羅門所能開悟我心？」

The king also summoned his younger brother Abhaya and addressed him, saying: "Tonight is clear and bright, no different from the day. What kind of śramaṇa or brāhmaṇa should I go to who can enlighten my mind?"

The king also summoned his brother Abhaya and asked him, “Tonight is clear and bright, and the day was no different. Shall we visit some ascetic or priest who can enlighten my mind?”

27.23

弟無畏白言：「有尼乾子，於大眾中而為導首，多所知識，名稱遠聞，猶如大海無不容受，眾所供養。大王！宜往詣彼問訊，王若見者，心或開悟。」

His younger brother Abhaya said: "There is the Nirgrantha son, who serves as the leader among a great multitude; he has many acquaintances, his renown is heard far and wide, he is like the great ocean in containing everything, and he is venerated by the multitude. Great King, you should go to him and inquire after his health. If the king sees him, your mind may perhaps be enlightened."

His brother Abhaya said, “There’s Nirgrantha Jñātaputra who leads a large assembly. Many have known him, and his fame is heard far away. Just as there’s nothing that the ocean doesn’t hold, he gets many kinds of support. Great king, it would be fitting to visit him and exchange greetings. If the king meets him, his mind might be enlightened.”

27.24

王又命壽命童子而告之曰：「今夜清明，與晝無異，當詣何等沙門、婆羅門所開悟我心？」

The king also summoned the physician Jīvaka and addressed him, saying: "Tonight is clear and bright, no different from the day. What kind of śramaṇa or brāhmaṇa should I go to who can enlighten my mind?"

The king also summoned Prince Jīvaka and asked him, “Tonight is clear and bright, and the day was no different. Shall we visit some ascetic or priest who can enlighten my mind?”

27.25

壽命童子白言：「有佛、世尊今在我菴婆園中。大王！宜往詣彼問訊，王若見者，心必開悟。」

The physician Jīvaka said: "There is the Buddha, the Bhagavat, who is presently in my mango grove. Great King, you should go to him and inquire after his health. If the king sees him, your mind will certainly be enlightened."

Prince Jīvaka said, “There is the Buddha, the Bhagavān, who now is staying in the Mango Park. Great king, it would be fitting to go visit him and exchange greetings. If the king meets him, his mind surely will be enlightened.”

27.26

王勑壽命言：「嚴我所乘寶象及餘五百白象。」

The king ordered Jīvaka, saying: "Harness the jewel elephant I ride, and the other five hundred white elephants."

The king ordered Jīvaka, “Prepare my chariot with a treasure elephant and another five hundred white elephants.”

27.27

耆舊受教，即嚴王象及五百象訖，白王言：「嚴駕已備，唯願知時。」

Jīvaka received the command, and having finished harnessing the king's elephant and the five hundred elephants, said to the king: "The harnessed mounts are ready; may the king know the time."

Jīvaka accepted his instructions. When he was finished preparing the king’s elephant and the other five hundred elephants, he said to the king, “The teams have been prepared. Please know that it’s time.”

27.28

阿闍世王自乘寶象，使五百夫人乘五百牝象，手各執炬，現王威嚴，出羅閱祇，欲詣佛所。小行進路，告壽命曰：「汝今誑我，陷固於我，引我大眾欲與冤家。」

King Ajātaśatru mounted the jewel elephant himself and had five hundred consorts mount five hundred cow elephants, each holding a torch in hand. Displaying royal majesty, he went out of Rājagṛha, wishing to go to the place of the Buddha. Having advanced a short way along the road, he said to Jīvaka: "Are you deceiving me now, setting a trap for me, leading my great assembly toward an enemy?"

King Ajātaśatru road on his treasure elephant and ordered his 500 wives to ride 500 female elephants. They each carried a torch in hand that showed the king’s magnificence. They left Rājagṛha intending to visit the Buddha. After they had gone a little way, the king told Jīvaka, “Now, you are tricking me. You’ve set a trap to send me and this great assembly into the hands of our enemies.”

27.29

壽命白言：「大王！我不敢欺王，不敢陷固引王大眾以與冤家。王但前進，必獲福慶。」

Jīvaka said: "Great King, I dare not deceive the king, nor dare I set a trap to lead the king's great assembly to an enemy. King, just proceed forward; you will surely obtain blessings and good fortune."

Jīvaka said, “Great king, I would not dare fool a king. I would not dare set a trap to send a king and his great assembly into the hands of their enemies. King, just go forward; you’ll surely obtain good fortune.”

27.30

時，王小復前進，告壽命言：「汝欺誑我，陷固於我，欲引我眾持與冤家。如是再三。所以者何？彼有大眾千二百五十人，寂然無聲，將有謀也。」

Then the king advanced a little further and said to Jīvaka: "You are deceiving me, setting a trap for me, intending to lead my assembly and deliver it to an enemy!" He said this twice and thrice, [adding:] "Why is this? Over there is a great assembly of one thousand two hundred and fifty people, yet it is completely silent without a sound. Surely there must be a plot!"

The king continued a little further and then told Jīvaka, “Now, you are tricking me. You’ve set a trap to send me and this great assembly into the hands of our enemies.” He repeated this three times. “Why is that? The Buddha has a great assembly of 1,250 people, but it’s silent. There are no voices. Where are you leading us?”

27.31

壽命復再三白言：「大王！我不敢欺誑陷固，引王大眾持與冤家。王但前進，必獲福慶。所以者何？彼沙門法常樂閑靜，是以無聲。王但前進，園林已現。」

Jīvaka again replied twice and thrice, saying: "Great King, I dare not deceive you or set a trap to lead the king's great assembly and deliver it to an enemy. King, just proceed forward; you will surely obtain blessings and good fortune. Why is this? The nature of those śramaṇas is ever to delight in quietude; hence there is no sound. King, just proceed forward; the grove is already in sight."

Jīvaka also said three times, “Great king, I wouldn’t dare fool, set a trap, or send the king’s great assembly into the hands of his enemies. King just go forward; you’ll surely obtain good fortune. Why is that? That ascetic’s teaching is always delightful and peaceful. That’s why there are no voices. King, just go forward; the park grove has come into view.”

27.32

阿闍世王到園門，下象、解劍、退蓋，去五威儀，步入園門，告壽命曰：「今佛、世尊為在何所？」

King Ajātaśatru arrived at the gate of the park, dismounted from the elephant, took off his sword, set aside his parasol, and discarded the five royal insignias. Walking into the gate of the park, he asked Jīvaka: "Where is the Buddha, the Bhagavat, right now?"

King Ajātaśatru arrived at the park’s entrance, got down from his elephant, untied his sword, and withdrew a parasol. Leaving the five deportments, he walked into the park entrance and asked Jīvaka, “Now, where is the Buddha, the Bhagavān?”

27.33

壽命報言：「大王！今佛在高堂上，前有明燈，世尊處師子座，南面而坐，王小前進，自見世尊。」

Jīvaka answered: "Great King, right now the Buddha is upon the upper hall; before him are bright lamps, and the Bhagavat occupies the lion seat, sitting facing south. If the king advances slightly, you will see the Bhagavat for yourself."

Jīvaka replied, “Great king, now the Buddha is there in the high hall in front of a lit lamp. The Bhagavān is there sitting on a lion’s throne facing south. King, go forward a little and see the Bhagavān for yourself.”

27.34

爾時，阿闍世王往詣講堂所，於外洗足，然後上堂，默然四顧，生歡喜心，口自發言：「今諸沙門寂然靜默，止觀具足，願使我太子優婆耶亦止觀成就，與此無異。」

At that time, King Ajātaśatru went to the lecture hall, washed his feet outside, and then went up into the hall. Gazing quietly in the four directions, joy arose in his heart, and he spoke aloud, saying: "Now these śramaṇas are quiet and silent, endowed with calm and insight. May my prince Udaya also be accomplished in calm and insight, no different from this."

King Ajātaśatru went to the meeting hall and washed his feet outside. Afterward, he ascended the hall, and silently looked in all directions. Feeling joyous, he blurted out, “Now, the ascetics are quiet, tranquil, and endowed with calm contemplation. I wish my Prince Udāyin could also achieve the same kind of calm contemplation.”

27.35

爾時，世尊告阿闍世王曰：「汝念子故，口自發言：『願使太子優婆耶亦止觀成就，與此無異。』汝可前坐。」

Then the Bhagavat said to King Ajātaśatru: "Because you were thinking of your son, you spoke aloud, saying: 'May prince Udaya also be accomplished in calm and insight, no different from this.' You may come forward and sit."

The Bhagavān then addressed King Ajātaśatru, “It was because you thought of your son that you blurted out, ‘I wish my prince Udāyin could also achieve the same type of a calm contemplation.’ You may come forward and sit.”

27.36

時，阿闍世王即前頭面禮佛足，於一面坐，而白佛言：「今欲有所問，若有閑暇，乃敢請問。」

Then King Ajātaśatru came forward, bowed with his head to the Buddha's feet, sat down to one side, and said to the Buddha: "I now wish to ask something, if there is leisure, then only would I dare to inquire."

King Ajātaśatru then went forward, bowed his head at the Buddha’s feet, and sat to one side. He said to the Buddha, “Now, I have a question I’d like to ask. If you have a moment, might I ask it?”

27.37

佛言：「大王！欲有問者，便可問也。」

The Buddha said: "Great King, if you wish to ask something, you may ask at once."

The Buddha said, “Great king, if you have a question, then you may ask it.”

27.38

阿闍世王白佛言：「世尊！如今人乘象、馬車，習刀、牟、劍、弓矢、兵仗、戰鬪之法，王子、力士、大力士、僮使、皮師、剃髮師、織鬘師、車師、瓦師、竹師、葦師，皆以種種伎術以自存生，自恣娛樂，父母、妻子、奴僕、僮使共相娛樂，如此營生，現有果報；今諸沙門現在所修，現得果報不？」

King Ajātaśatru said to the Buddha: "Bhagavat, just as people nowadays ride elephants, horses, and chariots, train in knives, pikes, swords, bows and arrows, weaponry, and the arts of combat; or are princes, wrestlers, great champions, servants, leather-workers, barbers, garland-makers, chariot-makers, potters, bamboo-workers, reed-workers—all maintaining their lives by various crafts, enjoying themselves as they please, and amusing themselves together with their parents, wives, children, slaves, and servants, such ways of making a living having visible fruits and retributions in the present life; now, do all these śramaṇas obtain visible fruits and retributions in the present life from what they practice in the present life, or not?"

King Ajātaśatru said to the Buddha, “Bhagavān, take for example the people here who rode elephant and horse chariots armed with knives, spears, swords, bow and arrows, polearms, and martial methods. The king’s son, strong men, and great strong men, and a variety of artisans such as servants, tanners, barbers, weavers, charioteers, masons, woodworkers, and reed weavers make their livings and entertain themselves as they like. Parents, wives and children, workers, and servants all entertain themselves. This arises from their occupations, which have present rewards. Now, does an ascetic’s cultivation in the present have rewards in the present?”

27.39

佛告王曰：「汝頗曾詣諸沙門、婆羅門所問如此義不？」

The Buddha asked the king: "Have you ever gone to various śramaṇas and brāhmaṇas and inquired about this meaning?"

The Buddha told the king, “Have you visited other ascetics and priests to ask them about this subject?”

27.40

王白佛言：「我曾詣沙門、婆羅門所問如是義。我念一時至不蘭迦葉所，問言：『如人乘象、馬車，習於兵法，乃至種種營生，現有果報；今此眾現在修道，現得果報不？』彼不蘭迦葉報我言：『王若自作，若教人作，斫伐殘害，煮炙切割，惱亂眾生，愁憂啼哭，殺生偷盜，婬逸妄語，踰牆劫奪，放火焚燒，斷道為惡。大王！行如此事，非為惡也。大王！若以利劍臠割一切眾生，以為肉聚，彌滿世間，此非為惡，亦無罪報。於恒水南，臠割眾生，亦無有惡報。於恒水北岸，為大施會，施一切眾，利人等利，亦無福報。』」

The king said to the Buddha: "I once went to śramaṇas and brāhmaṇas and inquired about this meaning. I recall at one time going to Pūraṇa Kāśyapa and asking him: 'Just as people ride elephants, horses, and chariots, train in martial skills, and pursue various livelihoods, having visible fruits and retributions in the present life; now, does this assembly obtain visible fruits and retributions in the present life from practicing the path in the present life, or not?' That Pūraṇa Kāśyapa answered me, saying: 'King, whether you do it yourself or have others do it—mutilating, slaughtering, hurting, boiling, roasting, cutting, slicing, afflicting living beings, causing sorrow, grief, weeping, and lamentation, killing, stealing, indulging in lust, lying, breaking through walls to rob and plunder, setting fires, blocking highways to commit evil—Great King, committing such things is not evil. Great King, if with a sharp sword one were to chop all living beings into mincemeat, making a mound of flesh covering the entire world, this would not be evil, nor would there be retribution for sin. If south of the Ganges one slices living beings into mincemeat, there is also no evil retribution. If on the north bank of the Ganges one holds a great feast of giving, giving to all beings, benefiting people equally, there is also no fruitional retribution for merit.'"

The king said to the Buddha, “I have visited ascetics and priests in the past to ask them about this subject. I remember one time I went to Pūraṇa Kāśyapa and asked, ‘Just as people ride elephants and horse chariots, armed with … martial methods … various occupations give rise their rewards in the present. Now, this assembly presently cultivates the path. What reward do they obtain in the present?’

“That Pūraṇa Kāśyapa replied to me, ‘Suppose the king or another on his behalf chops, smites, injures, boils, burns, cuts, and slices sentient beings to torment them, and they lament and cry out. Killing beings, stealing, raping, speaking falsely, trespassing, robbing, and setting fires are evils that cut off the path. Great king, to do such things isn’t bad. Great king, suppose you were to cut and slice all sentient beings with a sharp sword and turn them into a mass of meat that covered the world. This wouldn’t be bad, nor would there be a reward for a misdeed. If you cut and sliced sentient beings on the south side of the Gaṅgā River, that also wouldn’t bring any bad rewards. If you gave charity to a large congregation on the north side of a river, giving to everyone and profiting people, there wouldn’t be a rewards for merit, either.’”

27.41

王白佛言：「猶如有人問瓜報李，問李報瓜。彼亦如是，我問現得報不？而彼答我無罪福報。我即自念言：『我是剎利王，水澆頭種，無緣殺出家人，繫縛驅遣。』時，我懷忿結心，作此念已，即便捨去。」

The king said to the Buddha: "It was just as if someone, being asked about a melon, replied about a plum, or being asked about a plum, replied about a melon. He was also like this: I asked whether one obtains retribution in the present life, but he answered me that there is no retribution for sin or merit. I then thought to myself: 'I am a kṣatriya king of the anointed class; there is no cause to kill, bind, or expel a renunciant.' At that time, holding anger and distress in my heart, having had this thought, I immediately left."

The king said to the Buddha, “It was like someone asking about a melon and getting an answer about a plum; he was likewise. I asked if they attain rewards in the present or not, and he answered me with there’s no rewards of misdeeds or merits. So, I then thought, ‘I am a warrior king whose head was anointed with water. There’s no reason to kill this mendicant, but I should bind him and drive him away!’ I felt anger that fettered my mind. Having had this thought, I then departed.”

27.42

又白佛言：「我於一時至末伽梨拘舍梨所，問言：『如今人乘象、馬車，習於兵法，乃至種種營生，皆現有果報；今者此眾現在修道，現得報不？』彼報我言：『大王！無施、無與，無祭祀法，亦無善惡，無善惡報，無有今世，亦無後世，無父、無母，無天、無化、無眾生，世無沙門、婆羅門平等行者，亦無今世、後世，自身作證，布現他人。諸言有者，皆是虛妄。』世尊！猶如有人問瓜報李，問李報瓜。彼亦如是，我問現得報不？彼乃以無義答。我即自念言：『我是剎利王，水澆頭種，無緣殺出家人，繫縛驅遣。』時，我懷忿結心，作此念已，即便捨去。」

He also addressed the Buddha, saying: "At one time I went to Makkhali Gosāla and asked: 'Just as nowadays people ride elephants and horse-carriages, practice military arts, and engage in various livelihoods, all obtaining visible fruits and retribution in the present, do this assembly here and now practicing the path obtain retribution in the present or not?' He replied to me: 'Great King! There is no giving, no offering, and no sacrifice; there is neither good nor evil, nor fruit and retribution for good and evil; there is no this world and no world beyond; there is no father and no mother; there are no gods, no apparitional beings, and no sentient beings. In the world there are no śramaṇas or brāhmaṇas of equal and impartial practice who, having realized by themselves this world and the world beyond, make it known to others. All who speak of there being such are speaking falsely.' Bhagavat! It was like someone answering with plums when asked about melons, or answering with melons when asked about plums. He was just like that: I asked whether one obtains retribution in the present, but he answered me with meaninglessness. I then thought to myself: 'I am an anointed kṣatriya king; there is no cause for me to execute, bind, or banish a renunciant.' At that time, harboring resentment in my mind, having thought this, I straightaway departed."

He also said to the Buddha, “There was a time I went to Maskarin Gośālīputra and asked him, ‘Just as people ride elephants and horse chariots armed with … martial methods … various occupations give rise their rewards in the present. Now, this assembly presently cultivates the path. What reward do they obtain in the present?’

“He replied to me, ‘Great king, there’s no gift and no giving, and no sacrifice. There’s no good or bad and no good or bad rewards. There’s no present life and no afterlife. There’s no father, no mother, no gods, no conjured sentient beings. There are no ascetics or priests in the world who practice the same. None of them who are self-realized and disseminate it to other people in the present life or an afterlife. Their words are all false.’

“Bhagavān, it was like someone asking about a melon and getting an answer about a plum; he was likewise. I asked if they attain rewards in the present or not, and he gave me a meaningless answer. So, I then thought, ‘I am a warrior king whose head was anointed with water. There’s no reason to kill this mendicant, but I should bind him and drive him away!’ I felt anger that fettered my mind. Having had this thought, I then departed.”

27.43

又白佛言：「我於一時至阿夷陀翅舍欽婆羅所，問言：『大德！如人乘象、馬車，習於兵法，乃至種種營生，皆現有果報；今者此眾現在修道，現得報不？』彼報我言：『受四大人取命終者，地大還歸地，水還歸水，火還歸火，風還歸風，皆悉壞敗，諸根歸空。若人死時，牀輿舉身置於塚間，火燒其骨如鴿色，或變為灰土，若愚、若智取命終者，皆悉壞敗，為斷滅法。』世尊！猶如有人問李瓜報，彼亦如是，我問現得報不？而彼答我以斷滅。我即念言：『我是剎利王，水澆頭種，無緣殺出家人，繫縛驅遣。』時，我懷忿結心，作此念已，即便捨去。」

He also addressed the Buddha, saying: "At one time I went to Ajita Kesakambalin and asked: 'Venerable Sir! Just as people ride elephants and horse-carriages, practice military arts, and engage in various livelihoods, all obtaining visible fruits and retribution in the present, do this assembly here and now practicing the path obtain retribution in the present or not?' He replied to me: 'When one who has received the four great elements reaches the end of life, the earth element returns to earth, the water element returns to water, the fire element returns to fire, and the wind element returns to wind; all completely decay and perish, and the faculties return to voidness. When a person dies, their body is carried on a couch and bier and placed in a cemetery; the fire burns their bones to the color of a pigeon, or they turn into ashes and earth. Whether foolish or wise, when they reach the end of life, all completely decay and perish: this is the teaching of annihilation.' Bhagavat! It was like someone answering with melons when asked about plums. He was just like that: I asked whether one obtains retribution in the present, and he answered me with annihilation. I then thought to myself: 'I am an anointed kṣatriya king; there is no cause for me to execute, bind, or banish a renunciant.' At that time, harboring resentment in my mind, having thought this, I straightaway departed."

He also said to the Buddha, “There was one time I went to Ajita Keśakambala and asked him, ‘Venerable, just as people ride elephants and horse chariots armed with … martial methods … various occupations give rise their rewards in the present. Now, this assembly presently cultivates the path. What reward do they obtain in the present?’

“He replied to me, ‘A person acquires the four elements and takes them to the end of his life. The earth element returns to earth; the water element returns to water; the fire element returns to fire; and the air element returns to air. People are all destroyed, and their faculties return to space. When a person dies, their body is placed on a palanquin and they are taken to a charnel ground. There, they are cremated until their bones are the color of pigeons, or they turn into ashes. Whether foolish or wise, people are all destroyed when their lives end. It’s the rule of annihilation.’

“Bhagavān, it was like someone asking about a melon and getting an answer about a plum; he was likewise. I asked if they attain rewards in the present or not, and he answered about annihilation. So, I then thought, ‘I am a warrior king whose head was anointed with water. There’s no reason to kill this mendicant, but I should bind him and drive him away!’ I felt anger that fettered my mind. Having had this thought, I then departed.”

27.44

又白佛言：「我昔一時至彼浮陀伽旃延所，問言：『大德！如人乘象、馬車，習於兵法，乃至種種營生，皆現有果報；今者此眾現在修道，得報不？』彼答我言：『大王！無力、無精進，人無力、無方便，無因無緣眾生染著，無因無緣眾生清淨，一切眾生有命之類，皆悉無力，不得自在，無有冤讐定在數中，於此六生中受諸苦樂。』猶如問李瓜報，問瓜李報。彼亦如是，我問現得報不？彼已無力答我。我即自念言：『我是剎利王，水澆頭種，無緣殺出家人，繫縛驅遣。』時，我懷忿結心，作此念已，即便捨去。」

He also addressed the Buddha, saying: "In the past, at one time I went to Pakudha Kaccāyana and asked: 'Venerable Sir! Just as people ride elephants and horse-carriages, practice military arts, and engage in various livelihoods, all obtaining visible fruits and retribution in the present, do this assembly here and now practicing the path obtain retribution or not?' He replied to me: 'Great King! There is no power and no energy; people have no power and no expedient means. Without cause and without condition sentient beings are defiled; without cause and without condition sentient beings are purified. All sentient beings, all that have life, are completely without power and cannot attain mastery; without enemies or foes, fixed in destiny, they undergo various pains and pleasures throughout these six classes of birth.' It was like answering with melons when asked about plums, or answering with plums when asked about melons. He was just like that: I asked whether one obtains retribution in the present, but he answered me with powerlessness. I then thought to myself: 'I am an anointed kṣatriya king; there is no cause for me to execute, bind, or banish a renunciant.' At that time, harboring resentment in my mind, having thought this, I straightaway departed."

He also said to the Buddha, “There was one time I went to Kakuda Katyāyana and asked, ‘Venerable, just as people ride elephants and horse chariots armed with … martial methods … various occupations give rise their rewards in the present. Now, this assembly presently cultivates the path. What reward do they obtain in the present?’

“He answered me, ‘Great king, there’s no strength and no effort. People have no power and no means. There’s no cause and no condition for the attachment of sentient beings to defilement, and there’s no cause and no condition for the purification of sentient beings. Every kind of sentient being that has a life has no power, and they can’t act freely. Without any enemies, they are certain to exist in numbers. They experience pain and pleasure in these six births.’

“Bhagavān, it was like someone asking about a melon and getting an answer about a plum; he was likewise. I asked if they attain rewards in the present or not, and he answered me about being powerless. So, I then thought, ‘I am a warrior king whose head was anointed with water. There’s no reason to kill this mendicant, but I should bind him and drive him away!’ I felt anger that fettered my mind. Having had this thought, I then departed.”

27.45

又白佛言：「我昔一時至散若毘羅梨子所，問言：『大德！如人乘象、馬車，習於兵法，乃至種種營生，皆現有果報；今者此眾現在修道，現得報不？』彼答我言：『大王！現有沙門果報，問如是，答此事如是，此事實，此事異，此事非異非不異。大王！現無沙門果報，問如是，答此事如是，此事實，此事異，此事非異非不異。大王！現有無沙門果報，問如是，答此事如是，此事實，此事異，此事非異非不異。大王！現非有非無沙門果報，問如是，答此事如是，此事實，此事異，此事非異非不異。』世尊！猶如人問李瓜報，問瓜李報。彼亦如是，我問現得報不？而彼異論答我。我即自念言：『我是剎利王，水澆頭種，無緣殺出家人，繫縛驅遣。』時，我懷忿結心，作是念已，即便捨去。」

He also addressed the Buddha, saying: "In the past, at one time I went to Sañjaya Belaṭṭhiputta and asked: 'Venerable Sir! Just as people ride elephants and horse-carriages, practice military arts, and engage in various livelihoods, all obtaining visible fruits and retribution in the present, do this assembly here and now practicing the path obtain retribution in the present or not?' He replied to me: 'Great King! If you ask whether there is a present fruit and retribution of a śramaṇa, I answer that this matter is so, this matter is real, this matter is different, this matter is neither different nor not different. Great King! If you ask whether there is no present fruit and retribution of a śramaṇa, I answer that this matter is so, this matter is real, this matter is different, this matter is neither different nor not different. Great King! If you ask whether there both is and is not a present fruit and retribution of a śramaṇa, I answer that this matter is so, this matter is real, this matter is different, this matter is neither different nor not different. Great King! If you ask whether there neither is nor is not a present fruit and retribution of a śramaṇa, I answer that this matter is so, this matter is real, this matter is different, this matter is neither different nor not different.' Bhagavat! It was like someone answering with melons when asked about plums, or answering with plums when asked about melons. He was just like that: I asked whether one obtains retribution in the present, and he answered me with evasive equivocation. I then thought to myself: 'I am an anointed kṣatriya king; there is no cause for me to execute, bind, or banish a renunciant.' At that time, harboring resentment in my mind, having thought this, I straightaway departed."

He also said to the Buddha, “There was one time I went to Saṃjayin Vairaṭīputra and asked him, ‘Venerable, just as people ride elephants and horse chariots armed with … martial methods … various occupations give rise their rewards in the present. Now, this assembly presently cultivates the path. What reward do they obtain in the present?’

“He answered me, ‘Great king, “Is there a reward for ascetics in the present?” Questioned thus, I would answer this subject in this way: “This is something real, this is something different, or this is something neither different nor not different.” Great king: “Is there no reward for ascetics in the present?” Questioned thus, I would answer this subject in this way: “This is something real, this is something different, or this is something neither different nor not different.” Great king: “Is there both a reward and no reward for ascetics in the present?” Questioned thus, I would answer this subject in this way: “This is something real, this is something different, and this is something neither different nor not different.” Great king: “Is there neither a reward nor no reward for ascetics in the present?” Questioned thus, I would answer this subject in this way: “This is something real, this is something different, or this is something neither different nor not different.”’

“Bhagavān, it was like someone asking about a melon and getting an answer about a plum; he was likewise. I asked if they attain rewards in the present or not, and he answered me with those different positions. So, I then thought, ‘I am a warrior king whose head was anointed with water. There’s no reason to kill this mendicant, but I should bind him and drive him away!’ I felt anger that fettered my mind. Having had this thought, I then departed.”

27.46

又白佛言：「我昔一時至尼乾子所，問言：『大德！猶如人乘象、馬車，乃至種種營生，現有果報；今者此眾現在修道，現得報不？』彼報我言：『大王！我是一切智、一切見人，盡知無餘，若行，若住、坐、臥，覺悟無餘，智常現在前。』世尊！猶如人問李瓜報，問瓜李報。彼亦如是，我問現得報不？而彼答我以一切智。我即自念言：『我是剎利王，水澆頭種，無緣殺出家人，繫縛驅遣。』時，我懷忿結心，作此念已，即便捨去。

He also addressed the Buddha, saying: "In the past, at one time I went to Nigaṇṭha Nātaputta and asked: 'Venerable Sir! Just as people ride elephants and horse-carriages, and engage in various livelihoods, obtaining visible fruits and retribution in the present, do this assembly here and now practicing the path obtain retribution in the present or not?' He replied to me: 'Great King! I am one who is all-knowing and all-seeing, knowing all without remainder; whether walking, standing, sitting, or lying down, my awakening is without remainder, and knowledge is always present before me.' Bhagavat! It was like someone answering with melons when asked about plums, or answering with plums when asked about melons. He was just like that: I asked whether one obtains retribution in the present, and he answered me with omniscience. I then thought to myself: 'I am an anointed kṣatriya king; there is no cause for me to execute, bind, or banish a renunciant.' At that time, harboring resentment in my mind, having thought this, I straightaway departed.

He also said to the Buddha, “There was a time I went to Nirgrantha Jñātiputra and asked him, ‘Venerable, just as people ride elephants and horse chariots armed with … martial methods … various occupations give rise their rewards in the present. Now, this assembly presently cultivates the path. What reward do they obtain in the present?’

“He answered me, ‘Great king, I am an all-knowing and all-seeing person. My knowledge is complete without exception. Whether walking, standing, sitting, or lying down, my awakening is without exception, and my knowledge is always right in front of me.’

“Bhagavān, it was like someone asking about a melon and getting an answer about a plum; he was likewise. I asked if they attain rewards in the present or not, and he answered me with omniscience. So, I then thought, ‘I am a warrior king whose head was anointed with water. There’s no reason to kill this mendicant, but I should bind him and drive him away!’ I felt anger that fettered my mind. Having had this thought, I then departed.”

27.47

「是故，世尊！今我來此問如是義，如人乘象、馬車，習於兵法，乃至種種營生，皆現有果報；今者沙門現在修道，現得報不？」

"Therefore, Bhagavat! Now I have come here to ask about this matter: just as people ride elephants and horse-carriages, practice military arts, and engage in various livelihoods, all obtaining visible fruits and retribution in the present, do śramaṇas here and now practicing the path obtain retribution in the present or not?"

“Therefore, Bhagavān, I’ve come here now to ask about this subject: Just as people ride elephants and horse chariots armed with … martial methods … various occupations give rise their rewards in the present. Now, ascetics presently cultivate the path. What reward do they obtain in the present?”

27.48

佛告阿闍世王曰：「我今還問王，隨意所答。云何，大王！王家僮使、內外作人，皆見王於十五日月滿時，沐髮澡浴，在高殿上與諸婇女共相娛樂，作此念言：『咄哉！行之果報乃至是乎？此王阿闍世以十五日月滿時，沐髮澡浴，於高殿上與諸婇女五欲自娛。誰能知此乃是行報者？』彼於後時，剃除鬚髮，服三法衣，出家修道，行平等法。云何？大王！大王遙見此人來，寧復起念言：『是我僕使不耶？』」

The Buddha told King Ajātaśatru: "I will now ask you in turn, Great King, and you may answer as you wish. What do you think, Great King? Suppose your domestic servants and workers inside and outside the palace all saw you, on the fifteenth day at the full moon, having washed your hair and bathed, enjoying yourself on a high palace terrace with various court ladies, and they thought: 'How wonderful! Is the fruit and retribution of actions really like this? This King Ajātaśatru, on the fifteenth day at the full moon, having washed his hair and bathed, on a high palace terrace delights himself in the five desires with various court ladies. Who could know that this is indeed the retribution of actions?' If at a later time, shaving off his hair and beard and donning the three Dharma robes, [one of them] leaves the household life to practice the path, practicing the impartial Dharma. What do you think, Great King? If you saw this person coming from afar, would you still think: 'Is this not my servant?'"

The Buddha told King Ajātaśatru, “Now, I’ll respond with a question to the king, and he can answer as he likes. How is it, great king? The king’s household has servants and people who work inside and outside. They see the king on the fifteenth day full moon wash his hair and bathe. He then ascends the high hall with his concubines, and they entertain each other. The servants think, ‘Ah! This is the reward of what action? This King Ajātaśatru on the fifteenth day full moon washes his hair and bathes. He then ascends the high hall with his concubines, and they entertain themselves with the five desires. Who can know what action for which this is the reward?’ Afterward, they shave off their hair and beard, put on the three Dharma robes, leave home, cultivate the path, and practice equanimity. How is it, great king? When the great king sees these people coming from a distance, would he again think, ‘Are these my servants, or not?’

27.49

王白佛言：「不也。世尊！若見彼來，當起迎請坐。」

The king said to the Buddha: "No, Bhagavat. If I saw him coming, I would rise to welcome him and invite him to sit."

The king said to the Buddha, “No, Bhagavān. If I saw them coming, I would rise and ask them to sit.”

27.50

佛言：「此豈非沙門現得報耶？」

The Buddha said: "Is this not a fruit obtained in the present by a śramaṇa?"

The Buddha said, “Is this not an ascetic’s reward that’s attained in the present?”

27.51

王言：「如是。世尊！此是現得沙門報也。」

The king said: "Indeed, Bhagavat! This is a retribution obtained in the present by a śramaṇa."

The king replied, “So it is, Bhagavān. This is an ascetic’s rewards that’s attained in the present.”

27.52

「復次，大王！若王界內寄居客人食王廩賜，見王於十五日月滿時，沐髮澡浴，於高殿上與諸婇女五欲自娛。彼作是念：『咄哉！彼行之報乃如是耶？誰能知此乃是行報者？』彼於後時，剃除鬚髮，服三法衣，出家修道，行平等法。云何，大王！大王若遙見此人來，寧復起念言：『是我客民食我廩賜。』耶？」

"Furthermore, Great King! Suppose a resident guest within your realm who eats provisions granted by you saw you, on the fifteenth day at the full moon, having washed your hair and bathed, on a high palace terrace delighting yourself in the five desires with various court ladies. And he thought: 'How wonderful! Is the retribution of that action really like this? Who could know that this is indeed the retribution of actions?' If at a later time, shaving off his hair and beard and donning the three Dharma robes, he leaves the household life to practice the path, practicing the impartial Dharma. What do you think, Great King? If you saw this person coming from afar, would you still think: 'This is my resident subject who eats provisions granted by me'?"

“Furthermore, great king. Suppose people from the king’s realm, inside his household, or who are visiting eat from the king’s provisions. They see the king on the fifteenth day full moon wash his hair and bathed. He then ascends the high hall with his concubines, and they entertain themselves with the five desires. These people think, ‘Ah! This is the reward of what action? Who can know what action for which this is the reward?’ Afterward, they shave off their hair and beards, put on the three Dharma robes, leave home, cultivate the path, and practice equanimity. How is it, great king? When the great king sees these people coming from a distance, would he again produce the thought, ‘These are my people who eat from my provision as guests’?”

27.53

王言：「不也。若我見其遠來，當起迎禮敬，問訊請坐。」

The king said: "No. If I saw him coming from afar, I would rise to welcome him, pay homage, greet him, and invite him to sit."

The king said, “No. If I saw them from a distance, I would rise, bow, exchange greetings with them, and ask them to sit.”

27.54

「云何，大王！此非沙門現得果報耶？」

"What do you think, Great King? Is this not a fruit and retribution obtained in the present by a śramaṇa?"

“How is it, great king? Is this not an ascetic’s reward attained in the present?”

27.55

王言：「如是，現得沙門報也。」

The king said: "Indeed, it is a retribution obtained in the present by a śramaṇa."

The king said, “So it is. It’s an ascetic’s reward attained in the present.”

27.56

「復次，大王！如來、至真、等正覺出現於世，入我法者，乃至三明，滅諸闇冥，生大智明，所謂漏盡智證。所以者何？斯由精勤，專念不忘，樂獨閑靜，不放逸故。云何，大王！此非沙門現在果報也。」

"Furthermore, Great King! When a Tathāgata, arhat, samyaksaṃbuddha appears in the world, those who enter my Dharma advance even to the three knowledges, destroying all darkness and generating the illumination of great knowledge, namely the realization of the knowledge of the destruction of the āsravas. Why is this? It is because of diligence, unforgetful mindfulness, delight in seclusion and quietude, and heedfulness. What do you think, Great King? Is this not a fruit obtained in the present by a śramaṇa?"

“Furthermore, great king, the Tathāgata, Arhat, and Rightly and Fully Awakened One arises in the world. Someone who enters my teaching … three insights destroy the shadows and produce the great radiance of knowledge, which is the knowledge realized by ending the contaminants. Why is that? These things come from diligence, focused mindfulness that isn’t lost, delighting in quiet seclusion, and not being careless. How is it, great king? Is this not an ascetic’s reward attained in the present?”

27.57

王報言：「如是，世尊！實是沙門現在果報。」

The king replied: "Indeed, Bhagavat! It is truly a fruit obtained in the present by a śramaṇa."

The king replied, “So it is, Bhagavān. This really is an ascetic’s reward attained in the present.”

27.58

爾時，阿闍世王即從坐起，頭面禮佛足，白佛言：「唯願世尊受我悔過，我為狂愚癡冥無識，我父摩竭瓶沙王以法治化，無有偏枉，而我迷惑五欲，實害父王，唯願世尊加哀慈愍，受我悔過。」

Then King Ajātaśatru immediately rose from his seat, bowed his head to the Buddha's feet, and addressed the Buddha, saying: "May the Bhagavat accept my confession of transgression! I was wild, foolish, blind, and ignorant. My father, King Bimbisāra of Magadha, governed according to the Dharma without bias or injustice, yet confused by the five desires, I truly killed my royal father. May the Bhagavat extend compassion and pity, and accept my confession of transgression!"

It was then that King Ajātaśatru rose from his seat and bowed his head at the Buddha’s feet. He then said to the Buddha, “May the Bhagavān accept my repentance. I have been mad, foolish, delusional, and unaware. My father, King Bimbisāra of Magadha had ruled with the Dharma. He wasn’t crooked in any way, but I was deluded by the five desires, and truly did harm my father, the king. May the Bhagavān have compassion and accept my repentance.”

27.59

佛告王曰：「汝愚冥無識，但自悔過，汝迷於五欲乃害父王，今於賢聖法中能悔過者，即自饒益。吾愍汝故，受汝悔過。」

The Buddha told the king: "You were foolish, blind, and ignorant, but you now confess your transgression yourself. Confused by the five desires, you killed your royal father; now, being able to confess your transgression in the Noble Dharma, you will benefit yourself. Because I have pity on you, I accept your confession of transgression."

The Buddha told the king, “You were foolish, benighted, and unaware, and you’ve only repented that you were deluded by the five desires when you harmed your father, the king. Now, someone who can repent his faults in this noble teaching benefits himself. Because of my compassion for you, I will accept your repentance.”

27.60

爾時，阿闍世王禮世尊足已，還一面坐。佛為說法，示教利喜。王聞佛教已，即白佛言：「我今歸依佛，歸依法，歸依僧，聽我於正法中為優婆塞，自今已後，盡形壽不殺、不盜、不婬、不欺、不飲酒，唯願世尊及諸大眾明受我請。」

Then King Ajātaśatru, having paid homage to the Bhagavat's feet, returned to sit to one side. The Buddha expounded the Dharma for him, instructing, encouraging, and delighting him. Having heard the Buddha's teaching, the king addressed the Buddha, saying: "I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Saṃgha. May you allow me to become an upāsaka within the true Dharma; from this day forward, for as long as life lasts, I will not kill, not steal, not engage in sexual misconduct, not deceive, and not drink alcohol. May the Bhagavat and the great assembly accept my invitation for tomorrow!"

King Ajātaśatru then bowed at the Bhagavān’s feet and then returned to sitting to one side. The Buddha explained the teaching for him with plain instruction, intelligence, and joy. After the king heard the Buddha’s instruction, he then said, “Now, I take refuge in the Buddha, take refuge in the teaching, and take refuge in the community. Permit me to become a layman in the right teaching. From this day forward to the end of my life, I won’t kill, steal, commit adultery, lie, or drink alcohol. May the Bhagavān and this great assembly clearly accept my request.”

27.61

爾時，世尊默然許可。時，王見佛默然受請已，即起禮佛，遶三匝而還。

Then the Bhagavat accepted in silence. Seeing that the Buddha had accepted the invitation in silence, the king rose, paid homage to the Buddha, circumambulated him three times, and departed.

The Bhagavān then silently agreed. The king then saw that the Buddha had silently accepted his request, so he rose, bowed to the Buddha, circled him three times, and departed.

27.62

其去未久，佛告諸比丘言：「此阿闍世王過罪損減，已拔重咎。若阿闍世王不殺父者，即當於此坐上得法眼淨；而阿闍世王今自悔過，罪咎損減，已拔重咎。」

Not long after he had left, the Buddha told the bhikṣus: "This King Ajātaśatru's transgression has been diminished; he has already uprooted his grave fault. If King Ajātaśatru had not killed his father, he would have attained the purity of the Dharma eye right upon this seat; but since King Ajātaśatru has now confessed his transgression himself, his guilt and fault have been diminished, and he has uprooted his grave fault."

Not long after he departed, the Buddha told the monks, “The King Ajātaśatru’s transgression has been reduced, for he has uprooted a serious fault. If King Ajātaśatru hadn’t have killed his father, then he would have attained purification of the Dharma eye while he was sitting here. King Ajātaśatru now has repented, and that transgression has been reduced. He has uprooted a serious fault.”