增壹阿含經 43

The Numbered Discourses (selected sūtras) 43

Language: English

43.5 The Parable of the Raft — 56 parts
43.7 The Fruits of the Ascetics — 100 parts

The Parable of the Raft

43.5.p1

Thus I have heard: One time, the Buddha was staying at Anāthapiṇḍada’s Park in Jeta’s Grove of Śrāvastī.

43.5.p2

It was then that the Bhagavān addressed the monks, “Now, I will explain the parable of the raft. All of you, well consider and keep it in mind.”

43.5.p3

The monks replied, “Yes, Bhagavān!” The monks then accepted the instruction from the Buddha.

The Bhagavān told them, “What’s the parable of the raft? If you’re traveling on a road and get captured by bandits, you must get hold of your mind and thoughts without producing bad feelings. You must produce kindness, compassion, joy, and equanimity that encompasses everything in all directions and that’s measureless, limitless, and indescribable. Maintain your mind as though it were the earth. Like the earth, accept what’s pure and what’s impure. Whether it’s feces, urine, trash, or ugliness, it accepts everything, and the earth doesn’t produce an uplifted or lowered mind. It doesn’t say, ‘This is lovely,’ or ‘this is terrible.’

43.5.p5

“Now, when you are traveling, you should do it in this way. Supposing you are captured by bandits, don’t give rise to bad thoughts or produce an uplifted or lowered mind. As it was with earth, it’s likewise with water, fire, and air. They accept what’s bad and what’s lovely, but there’s never any uplifted or lowered mind. Produce kindness, compassion, joy, and equanimity towards all sentient beings. The reason is that even the practice of the good teaching is dispensable, so why would a bad teaching be studied?

43.5.p6

“It’s like someone in a perilous place. They want to cross from that perilous place to a peaceful place, so they decide to flee in search of safety. They come upon a large river that’s both deep and wide, and there’s no boat or bridge to get across to the other side. They stand there on the side of peril with no way to the other shore.

43.5.p7

“That person then considers what to do: ‘This river is so deep and wide. Now, I could collect wood, grass, and leaves and bind them into a raft to get across. Once I have the raft, I could use it to go from this side to the other side.’ That person then collects wood, grass, and leaves and binds them into a raft. They then cross over from this side to the other shore.

43.5.p8

“Once that person has crossed to that shore, they again think, ‘This raft has been quite helpful to me; because of it, I was saved from that peril. I went from that fearful place and reached this untroubled place. I won’t discard this raft now. I’ll take it with me and make use of it.’ How is it, monks? Once they’ve reached that place, will they be able to use this raft when they take it with them, or will it be impossible?”

43.5.p9

The monks replied, “No, Bhagavān. That person has reaped the reward that they wanted. What further use would the raft have if they took it with them?”

43.5.p10

The Buddha told the monks, “Even the good teaching is dispensable, so why wouldn’t what’s not the teaching?”

43.5.p11

There was then a monk who asked the Bhagavān, “How is it that we should dispense with the teaching as we would with what’s not the teaching? Wouldn’t we then not be training for awakening as its derived from the teaching?”

43.5.p12

The Bhagavān told him, “It’s based on conceit that conceit, arrogance, overconfidence, self-conceit, wrong conceit, conceitedness towards superiors, and boastful conceit are ceased. When there’s no conceit, arrogance ceases, the lack of conceit and right conceit cease, and wrong conceit and boastful conceit cease. All four conceits are ceased.

43.5.p13

“In the past when I had yet to achieve the Buddha’s awakening, I was sitting under the king of trees, and this thought occurred to me: ‘Who is the highest rank in the desire realm that I should subdue?” Of all of the gods and people in the desire realm, none them would yield.

43.5.p14

“I also seriously thought, ‘I’ve heard there is that corrupt Māra Pāpīyān. Now, I’ll do battle with him.’ By defeating Pāpīyān, all the conceited high-ranking gods would yield to me. Then, monks, I smiled while on my seat to make the domain of Māra Pāpīyān quake.

43.5.p15

“I heard a voice in the sky say,

43.5.p16

‘You renounced the way of King Śuddhodana
And left home to train in immortality.
You set forth a firm and broad aspiration
To empty the three unpleasant destinies.

43.5.p17

Now, I’ll gather an army
And stare into that ascetic’s face.
He’ll not use my reckoning,
I’ll throw him into the ocean by his legs!”

43.5.p18

“Corrupt Māra Pāpīyān’s hate grew larger, so he told his great lion general, ‘Quickly! Gather a fourfold army and go attack that ascetic! We’ll see what strength he has and whether it’s capable of matching mine in battle!’

43.5.p19

“I then thought: ‘To fight even an ordinary man wouldn’t be quiet, so what will it be like to fight the highest ranking being of the desire realm? Surely, it will be little more than an argument with him.’

43.5.p20

“At that point, monks, I put on the armor of kindness, picked up the bow of concentration and arrows of wisdom, and waited for his great army. Corrupt Māra was the great leader of an army of eighteen million. Their faces were all different from each other as those of monkeys, apes, and lions approached me.

43.5.p21

“Some in that army of rākṣasas had one type of body and another type of head. Some had ten bodies that shared a single head. Some had two shoulders and three necks. Some had a mouth in their chests. Some had a single hand, some had two hands, and others had four hands. Some had both hands raised over their heads and dead snakes in their mouths. Some had fire burning on their heads, and others shot fire from their mouths. Some used both hands to stretch their mouths wanting to devour what was in front of them. Some had exposed bellies and were armed with swords and spears. Some carried mallets, some carried boulders, and some hauled stones. Some carried large trees. Some had a pair of legs on top, and others had heads on their bottoms. Some rode elephants, lions, tigers, wolves, and poisonous serpents. Some came on foot, and some flew in the air. Corrupt Māra led that army and advanced to surround the bodhi tree.

43.5.p22

“Māra Pāpīyān stood to my left and said to me, ‘Get up this instant, ascetic!’ I stayed silent and didn’t reply while he said this three times.

43.5.p23

“Māra then said to me, ‘Ascetic! Aren’t you afraid of me?’

43.5.p24

“I told him, ‘Now, I maintain my mind without anything to fear.’

43.5.p25

“Māra then said, ‘Ascetic, don’t you see my fourfold army? You are just one man. You have no weapons of war, just a bald head and bare body, wearing those three garments; yet, you say, “I have nothing to fear”!’

43.5.p26

“I then turned to Pāpīyān and spoke this verse:

43.5.p27

“‘Kindness is my armor, concentration my bow,
And I hold in hand the arrows of wisdom.
Virtuous actions are my many warriors,
And now they will destroy your army.’

43.5.p28

“Māra Pāpīyān said to me, ‘I’m doing you a favor, ascetic. If I wasn’t speaking to you, they would grab you and burn your body to ashes right now. Moreover, ascetic, your appearance is handsome, in the prime of life, and beautiful. You came from a lineage of warrior wheel-turning kings. Get up this instant and go back. Partake of the five pleasures. I will lead you there peaceably, so you can become a wheel-turning sage king.’

43.5.p29

“I again replied to Pāpīyān, ‘What you’re talking about is impermanent and liable to change. It can’t last long, so I will abandon it. It’s not something I desire.’

43.5.p30

“Corrupt Māra Pāpīyān again said to me, ‘Ascetic! What do you seek here today? What is it that you want?’

43.5.p31

“I replied, ‘What I wish for is the state without sorrow or fear, the city of Nirvāṇa that’s peaceful and safe. I’ll lead these sentient beings who float in the currents of birth and death, who are submerged and blinded by suffering. I’ll guide them to the right path.’

43.5.p32

“Māra replied to me, ‘If you don’t get up from that seat right now, ascetic, then I will grab you by the legs and throw you into the ocean!’

43.5.p33

“I then replied to Pāpīyān, ‘I’ve observed those up in heaven and among humans. Whether demons, gods, humans, or non-humans, that fourfold army of yours won’t be able to disturb even a hair on my body.’

43.5.p34

“Māra replied, ‘Ascetic, do you want to do battle with us today?’

43.5.p35

“I replied, ‘I intend to do battle.’

43.5.p36

“Māra asked, ‘Who is your enemy?’

43.5.p37

“Again, I replied, ‘It’s conceit. Overconfidence, self-conceit, wrong conceit, conceitedness among superiors, and boastful conceit.’

43.5.p38

“Māra said to me, ‘What’s your reason for destroying these conceits?’

43.5.p39

“I replied, ‘Pāpīyān, you should know, there are the concentration of kindness, concentration of compassion, concentration of joy, and concentration of equanimity and the concentration of emptiness, concentration without aspirations, and concentration without attributes. From the concentration caused by kindness, the concentration of compassion is discerned. Conditioned by the concentration of compassion, the concentration of joy is attained. Conditioned by the concentration of joy, the concentration of equanimity is attained. From the concentration of emptiness, the concentration without aspirations is attained. Because of the concentration without aspirations, the concentration without attributes is attained. Using the power of these concentrations, I will do battle with you. When their practice is complete, then suffering is ended. When suffering is ended, then the bonds are ended. When the bonds are ended, then I’ll attain Nirvāṇa.’

43.5.p40

“Māra said to me, ‘Ascetic, you’ll destroy the teaching with the teaching?’

43.5.p41

“I replied, ‘It’s possible to destroy the teaching with the teaching.’

43.5.p42

“Māra asked me, ‘How do you destroy the teaching with the teaching?’

43.5.p43

“I then told him, ‘With right view, wrong view is destroyed. With wrong view, right view is destroyed. Right control destroys wrong control, and wrong control destroys right control. Right speech destroys wrong speech, and wrong speech destroys right speech. Right action destroys wrong action, and wrong action destroys right action. Right livelihood destroys wrong livelihood, and wrong livelihood destroys right livelihood. Right method destroys wrong method, and wrong method destroys right method. Right mindfulness destroys wrong mindfulness, and wrong mindfulness destroys right mindfulness. Right concentration destroys wrong concentration, and wrong concentration destroys right concentration.’

43.5.p44

“Māra said to me, ‘Ascetic, although you say this today, it’s a difficult thing to do. Get up right now, and I won’t throw you into the ocean.’

43.5.p45

“I again said to Pāpīyān, ‘You made merits that have granted you only one thing. You’ve become the Māra King of the desire realm. In the past, I created virtues that cannot be described. To do what you’ve said now is something that’s difficult.’

43.5.p46

“Pāpīyān replied, ‘You now are a witness to the merits that I’ve made. You claim that the merits you’ve made are countless, but who can bear witness to that?’

43.5.p47

“It was then, monks, that I reached down with my right hand and touched the ground, and said, ‘The earth is a witness to the virtues that I’ve made.’

43.5.p48

“When I said that, the earth spirit rose up out of the ground with its palms together and said, ‘Bhagavān, I will bear witness to it!’

43.5.p49

“When the earth spirit had finished saying this, Māra Pāpīyān felt grief, sorrow, pain, and troubled. He retreated and disappeared.

43.5.p50

“Monks, it’s by this method that you should know that even the teaching ceases, so why wouldn’t what’s not the teaching? For a long time, I have taught you this one parable sutra of awakening. If you don’t investigate its words, how will you understand its meaning? The reason for that is this teaching is obscure. Disciples and pratyeka-buddhas who cultivate this teaching win great virtue and obtain the immortal and untroubled state.

43.5.p51

“How is that called the parable of riding a raft? It refers to relying on conceit to cease conceit. Once conceit is fully ceased, there are no more afflicted thoughts and confused ideas. It’s like a jackal skin that’s hard to work with. When it’s hit with a fist, there’s no sound, and the leather lacks toughness. This is likewise. When a monk’s conceit is gone, there’s nothing to uplift or lower [his mind].

43.5.p52

“Therefore, I tell you now, ‘If you were captured by bandits, then don’t produce bad thoughts. You should encompass everything in all directions with kindness, just like that supple hide, and for a long time you’ll win an untroubled state.’ Thus, monks, you should think.”

43.5.p53

When he explained this teaching while seated above, the dust and defilement 3,000 young gods was removed, and their Dharma eyes were purified. Sixty monks abandoned the Dharma robes to practice in white clothes. Another sixty monks ended their contaminants, freed their minds, and purified their Dharma eyes.

43.5.p54

The monks who heard what the Buddha taught then rejoiced and approved.

43.5.p55

This sūtra is part of the Dharma Pearls translation project.

43.5.p56

Prepared by Charles Patton for SuttaCentral.

The Fruits of the Ascetics

43.7.p1

Thus I have heard: One time, the Buddha was at the city of Rājagṛha in Jīvaka’s Park with 1,250 disciples. They were all arhats who had ended the contaminants and clearly penetrated the six knowledges. The only exception was the monk Ānanda.

43.7.p2

It was the fifteenth day of the seventh month of the year, and that night the stars were clear and bright. King Ajātaśatru said to his wife Kaumudī, “Now, it’s the fifteenth day and the moon is full, so clear and bright! What should we do?”

43.7.p3

His wife replied, “The fifteenth day is the day the precepts are recited. We should sing, play music, and entertain ourselves with the five desires.”

43.7.p4

When he heard this, the king didn’t feel the same way. Again, the king asked Prince Udāyin, “This night is so clear and bright! What should we do?”

43.7.p5

Prince Udāyin said to the king, “Since tonight is so clear and bright, we should assembly the fourfold army. Our foreign adversaries in other countries aren’t all subjugated. We should go and attack them!”

43.7.p6

When he heard this, King Ajātaśatru didn’t feel the same way. Again, he asked the [former] king’s son Abhaya, “Since this night is so clear and bright, what should we do?”

43.7.p7

The king’s son Abhaya replied, “Now, Pūraṇa Kāśyapa is bright with calculations, and he knows the scriptures of heaven and the principles of earth. He is esteemed by many people. You could go and ask him about this. That man will give you an honorable discourse on subtle principles. He never gets blocked by anything.”

43.7.p8

After he heard this, the king still was unconvinced. Again, he asked the great minister [Sunirmala], “Since this night is so clear and bright, what should we do?”

43.7.p9

[Sunirmala] said to the king, “Tonight is indeed very clear and bright. Ajita Keśakambala is nearby; he’s not far away. He clarifies many things. May the great king go and ask him what would be fitting.”

43.7.p10

After he heard this, the king was still unconvinced. Again, he asked the priest [Vassa], “Since tonight is so clear and bright, what should we do?”

43.7.p11

The priest replied, “Since this fifteenth day is so clear and bright, there’s Gośālīputra nearby; he’s not far away. May the great king go and ask him about its significance.”

43.7.p12

After he heard this, the king still was unconvinced. Again, he asked the ascetic [Madha], “Since tonight is so clear and bright, what should we do?”

43.7.p13

The ascetic replied, “Great king, you should know that Kakuda Katyāyana is nearby; he’s not far away. May the great king go and ask him what he thinks.”

43.7.p14

After he heard this, the king was still unconvinced. Again, he asked his military advisor [Soma], “Since tonight is so clear and bright, what should we do?”

43.7.p15

[Soma] replied, “Saṃjayin Vairaṭīputra is nearby; he’s not far away. He’s bright in calculations. You could go and ask him about its significance.”

43.7.p16

After he heard this, the king was still unconvinced. Again, he asked the great minister [Supreme], “Since this fifteenth day is so clear and bright, what service should we perform?”

43.7.p17

[Supreme] said to the king, “Now, there’s Nirgrantha Jñātiputra who has a broad grasp of the scriptures. He’s the best of teachers. May the great king go and ask him about its significance.”

43.7.p18

After he heard this, the king was unconvinced. Again, he thought, “These people are foolish and can’t tell what’s true from what’s false. They have no skill.”

43.7.p19

It was then that the king’s son Jīvaka was there on the king’s left. The king looked at him and said to Jīvaka, “Since tonight is so clear and bright, what should we do?”

43.7.p20

Jīvaka then knelt before him and said to the king, “Now, the Tathāgata is staying nearby; he’s not far away. He traveled to a park leading 1,250 disciples. May the great king go and ask him about its significance. Indeed, that Tathāgata is bright and radiant, and he isn’t blocked by anything. He knows the events of the past, future, and present; there’s nothing he doesn’t comprehend. The king should go personally and discuss this matter with him. He’ll instantly enlighten the king regarding this doubt he has.”

43.7.p21

After he heard this said, King Ajātaśatru then rejoiced and celebrated. A good thought arose in him, and so he commended Jīvaka, “Good! Good, [former] king’s son! Your words are delightful. Why is that? Now, my body and mind are so invigorated. Moreover, there was no reason to take the [former] king’s life. For a long time, I’ve always thought, ‘Who can awaken this mind of mine?’ Now, what’s been said by Jīvaka has correctly entered my mind. Extraordinary and amazing it is to hear the Tathāgata’s voice and be enlightened in an instant!”

43.7.p22

The king then spoke these verses to Jīvaka,

43.7.p23

“Tonight is so clear and bright,
But my mind can’t awaken.
I asked you men, one after another,
Who should I go and ask about it?

43.7.p24

Pūraṇa Kāśyapa,
Nirgrantha, and the ascetic disciples:
They are not reliable
And can’t save anyone.

43.7.p25

Today is so clear and bright;
The full moon is unclouded.
Now, I ask Jīvaka:
‘Who should I go and ask about this?’”

43.7.p26

Jīvaka then responded to the king with verse,

43.7.p27

“Listening to his gentle voice
Set free [the sea monster] Makara.
May this be the time to visit the Buddha
And forever dwell in his fearless domain.”

43.7.p28

The king again responded with verse,

43.7.p29

“I had performed services in the past
To Buddhas, but it wasn’t beneficial,
And I harmed that true Buddha disciple
Named Bimbisāra.

43.7.p30

Now I feel so much shame,
I’ve never faced seeing the Bhagavān.
Now, what do you say?
Do I go and see him?”

43.7.p31

Jīvaka again answered the king with verse,

43.7.p32

“There’s no here or there to Buddhas;
They’ve forever eliminated the bonds.
Equitable and non-dual thought
Is the meaning of the Buddha’s teaching.

43.7.p33

Suppose sandalwood incense
Was rubbed on his right hand
And his left hand was cut with a knife;
His thoughts wouldn’t increase or decrease.

43.7.p34

Like his sympathy for his son Rāhula,
Each breath is without duality.
He collected his thoughts about Deva[datta],
Treating enemies and friends alike.

43.7.p35

May the great king yield
And go look on the Tathāgata’s face.
He’ll end your doubts and suspicions.
Don’t let your feet be blocked by anything.”

43.7.p36

King Ajātaśatru then told the [former] king’s son Jīvaka, “Go quickly, now, and prepare a team of five hundred tusker elephants and five hundred female elephants with five hundred lamps.”

43.7.p37

Jīvaka replied, “Yes, great king!” The [former] king’s son Jīvaka then prepared a team of a thousand elephants and lit five hundred lamps. He then went before the king and said, “I have completed the task. King, know that it’s time.”

43.7.p38

At that point, King Ajātaśatru led his followers as they went to visit the park. On the road, he felt fearful, and he got goosebumps under his clothes. He looked back at the [former] king’s son Jīvaka and said, “Did I make a mistake on your behalf? Did I not remain with an enemy household?”

43.7.p39

Jīvaka said to the king, “There really was no reason. May the great king make this small step forward. Beyond this point, the Tathāgata is not far away.”

43.7.p40

King Ajātaśatru’s mind was still apprehensive, and he told Jīvaka gravely, “I have been led astray by you. I’ve heard that the Tathāgata leads 1,250 disciples, but I don’t hear any of their voices now.”

43.7.p41

Jīvaka replied, “The Tathāgata’s disciples are always in concentration and don’t have any distracted thoughts. May the great king please continue and take this small step forward.”

43.7.p42

King Ajātaśatru then got down from his chariot and walked to the entrance in front of the meeting hall. He stood silently, examining the noble assembly. He then looked back at Jīvaka and said, “Where is the Tathāgata now?”

43.7.p43

At that point, the entire noble assembly had entered a concentration of radiance that illuminated the meeting hall. There was nowhere it didn’t reach.

43.7.p44

Jīvaka then immediately knelt with his hands together and his fingers crossed, pointing to the Tathāgata. “This is the Tathāgata at the center, shining like the sun when the clouds part!”

43.7.p45

King Ajātaśatru said to Jīvaka, “Extraordinary and amazing is the mental concentration of this noble assembly, but what’s the reason for this radiance?”

43.7.p46

Jīvaka said to the king, “It’s just the power of their concentration that emits the light.”

43.7.p47

The king again told him, “As I examine this noble assembly today, they are very peaceful. If my Prince Udāyin were also this peaceful, there’d be no trouble.” King Ajātaśatru then praised him personally with his palms together, saying, “May the Bhagavān look upon us.”

43.7.p48

The Bhagavān told him, “Welcome, great king.” When the king heard the Tathāgata’s voice, he felt such joy that the Tathāgata had looked and addressed his as “king.”

43.7.p49

King Ajātaśatru then went to the Buddha and prostrated himself with both hands on the Tathāgata’s feet. He then addressed him, “May the Bhagavān look down on me with sympathy and accept my repentance. My father was an innocent king, and I took his life. Please accept my repentance. Afterward, I won’t do any more transgressions. I’ll reform and cultivate myself in the future.”

43.7.p50

The Bhagavān told him, “Now is the right time, a fitting time, for repentance. There’s no cause for missing it. Someone who lives life, makes mistakes, and reforms themselves is called a superior person. In my teaching the fitting time for repentance is quite broad.” After he had bowed at the Tathāgata’s feet, the king stood and sat down at one side.

43.7.p51

The king then said to the Buddha, “Please, I wish to ask about something. Should the Tathāgata listen, I would just put a question to him.”

43.7.p52

The Buddha told the king, “If you have a problem, it’s a fitting time to ask about it.”

43.7.p53

The king said to the Buddha, “When merits are created in the present life, are there rewards received in the present?”

43.7.p54

The Buddha asked the king, “Have you asked others about this subject before now?”

43.7.p55

The king said to the Buddha, “In the past, I asked another man, Pūraṇa Kāśyapa, about this subject: ‘How is it, Pūraṇa Kāśyapa? When merits are made in the present life, are there rewards received in the present?’

43.7.p56

“Pūraṇa Kāśyapa replied to me, ‘There’s no merit, no generosity, and no good or bad rewards in the present life or an afterlife. There are no arhats in the world who accomplish anything.’

43.7.p57

“I had asked if he had received any fruitful rewards, and he replied, ‘No.’ There were other people I had asked about this subject who responded along the same lines. Now, this Kāśyapa was likewise.

43.7.p58

“I then thought, ‘This ascetic hasn’t understood this subject. Someone of a noble family and a royal dynasty asked him about it, and this man answered me by bringing up another topic.’ Bhagavān, I wanted to cut off his head. I didn’t accept his statement, so I went in search of another.

43.7.p59

“I also went to Ajita Keśakambala and asked about this subject. Ajita replied to me, ‘Suppose on the left side of a river someone killed and injured sentient beings. They would create measureless misdeeds, but there’s nothing that’s blameworthy about it, and there would be no bad rewards as a result.’

43.7.p60

“Then, Bhagavān, I again had the thought, ‘Now, I asked about receiving rewards in the present life, and this man then takes up killing and injuring to answer me. It’s like someone asking about a pear and getting an answer about a mango!’ So, I gave up on him and left.

43.7.p61

“I also went to Gośālīputra and asked him about this subject. That man replied to me, ‘Suppose someone created merits on the right side of a river that are indescribable. There still would be no reward for it.’

43.7.p62

“I then thought, ‘Now, I asked about this subject, but he doesn’t even reply with the same line of thought.’ Again, I gave up on him and left.

43.7.p63

“I also went to Kakuda Katyāyana and asked him about this subject. That man replied, ‘There’s only one person who appears in the world, one person who dies, and one person who returns to experience those pains and pleasures.’

43.7.p64

“I then thought, ‘Now, I asked him about rewards in the present life, but his answer is about birth and death in the future.’ Again, I gave up on him and left.

43.7.p65

“I went and asked Saṃjayin Vairaṭīputra about this subject. That man replied to me, ‘The past has ceased and will not again arise. The future has yet to arrive and also doesn’t exist. The present doesn’t remain, for what remains changes.’

43.7.p66

“I then thought, ‘Now, I asked about rewards in the present life, but this reply takes up the three periods of time. That doesn’t make any sense!’ Again, I gave up and left.

43.7.p67

“I went to Nirgrantha Jñātiputra and asked him about this subject: ‘How is it, Nirgrantha? Are there rewards received in the present life for merits that are made in the present?’

43.7.p68

“That man replied to me, ‘Sentient beings are in bondage without cause or condition, and there isn’t any cause or condition for the attachment of sentient beings to bondage, either. There’s no cause and no condition for the purification of sentient beings.’

43.7.p69

“Again, I thought, ‘These ascetics are fools who can’t tell what’s true from what’s false. Like blind people without eyes, their answers don’t match the subject I ask about. They seem like play-things to someone [like me] from a noble wheel-turning king’s lineage!’ Again, I quickly gave up and left.

43.7.p70

“So, now, Bhagavān, I ask you about this subject. Are there rewards received in the present life for merits made in the present? Please, Bhagavān, give a discourse on this subject!”

43.7.p71

The Bhagavān then told him, “Great king, now I will ask you something. Answer me as you like. Great king, are there ritual wines, animal sacrifices, and valuable things for the servants to your left and right?”

43.7.p72

The king said to the Buddha, “Yes, of course, there are.”

43.7.p73

“Suppose those servants are made to toil for a long time. Again, should they be compensated for that or not?”

43.7.p74

The king said to the Buddha, “If it accords with the merits of their work, it wouldn’t make me resentful.”

43.7.p75

The Buddha told the king, “In this way, we know that rewards are received in the present life for merits made in the present. How is it, great king? You live in a high station, and people anxiously bow to you. Again, should they be compensated for that or not?”

43.7.p76

The king said to the Buddha, “Of course, Bhagavān. I share the same meals with them willingly, and they do my bidding without anger.”

43.7.p77

The Buddha told the king, “In this way, you should know that in former days [my] native land was quite poor. It gradually accumulated merits, and the king was equally happy. It’s because of him that they received rewards in the present life for merits made in the present.”

43.7.p78

The Buddha told the king, “[Suppose] those laborers after many years come to the king and say, ‘We have become mendicants. Being known as friends to the king, we would like to ask for something from him.’ King, would you give it to them?”

43.7.p79

The king said to the Buddha, “I wouldn’t refuse them what they wanted.”

43.7.p80

The Buddha told the king, “[Suppose] those laborers want the king to accept their resignations, [so they can] shave their hair and beard, put on the three Dharma robes, leave home to train on the path, and cultivate the pure practice. King, would you permit it or not?”

43.7.p81

The king said to the Buddha, “Yes, I would permit it.”

43.7.p82

The Buddha told the king, “Suppose the king watches them shave off their hair and beards, leave home to train on the path, and they take their places to my left and right. King, what would you want to do?”

43.7.p83

The king said to the Buddha, “I’d serve and provide support for them, and I’d honor them at the appropriate times.”

43.7.p84

The Buddha told the king, “In this way, we know that rewards are received in the present life for merits made in the present. Suppose those laborers observe the precepts fully without any violations. What would the king want to do?”

43.7.p85

The king said to the Buddha, “I would support them to the end of their lives with clothing, food, seats, beds, and medicine to treat illnesses and ensure they don’t have any shortages.”

43.7.p86

The Buddha told the king, “In this way, we know that rewards are received in the present life for merits made in the present. Suppose that after those people become ascetics, they end their contaminants. Achieving the lack of contaminants, their minds are liberated, and their wisdom is liberated. They personally realize and teach others as they wander: ‘Birth-and-death has been ended, the religious practice has been established, and the task has been accomplished. I’m no longer subject to existence and truly know it.’ King, what would you do?”

43.7.p87

The king told the Buddha, “I would support them to the end of their lives with clothing, food, seats, beds, and medicine to treat illnesses so that they don’t have any want.”

43.7.p88

The Buddha told the king, “In this way, you should know that rewards are received in the present life for merits made in the present. Suppose, again, that those people come to the end of their lives and enter parinirvāṇa, that realm of nirvāṇa without remainder? King, what would you want to do?”

43.7.p89

The king said to the Buddha, “I would erect a great temple in front of a crossroads. I’d provide it with offerings of incense and flowers, serving and honoring it with banners, flags, and parasols. Why is that? They then would be in the bodies of gods, not human bodies.”

43.7.p90

The Buddha told the king, “In this way, you should know that rewards are received in the present life for merits made in the present.”

43.7.p91

The king said to the Buddha, “Now, I’ve come to an understanding by way of these analogies. Today, the Bhagavān has given a serious explanation of this subject. After this, I believe and accept his teaching. Please, may the Bhagavān accept me as a disciple! I take refuge in the Buddha, the teaching, and the community of monks.

43.7.p92

“Again, I now repent of my foolishness and delusion. My father, the king, was innocent, and I took his life. Now, I take refuge with this body and life. Please, may the Bhagavān rid me of that bad deed and explain his sublime teaching. For a long time, I won’t be trouble, knowing for myself that committing misdeeds has its consequences. I have no roots of goodness.”

43.7.p93

The Buddha told the king, “The world has two kinds of people who are blameless at the end of their lives. In the time it takes to flex an arm, they attain birth up in the heavens. What are the two? One is someone who doesn’t create the root of blame and cultivates the good. The second is someone who was blameworthy but reformed himself. These are the two people who obtain birth up in the heavens at the end of their lives without anything to stop them.”

43.7.p94

At that point, the Bhagavān spoke this verse:

43.7.p95

“A person who does extremely bad things
And repents makes them weaker.
The day they repent without carelessness,
The root of blame is forever pulled up.

43.7.p96

“Therefore, great king, you should govern with this teaching, not by what’s not this teaching. If you govern with this teaching, then you’ll be born in a good place up in the heavens at the end of your life. After your life ends, your renown will spread far and be widely heard in the four directions. Later generations will approve: ‘In former days, there was a king who governed with the right teaching, and none were crooked.’ People will commend that tradition, and the people born there will have longer lives, increase in number, and none will die prematurely. Therefore, great king, you should go forth and rejoice, honoring the Buddhas, teachings, and noble assemblies of the past, future, and present. Thus, great king, should you train.”

43.7.p97

At that point, King Ajātaśatru rose from his seat, bowed his head at the Buddha’s feet, and withdrew and departed. The king wasn’t far away when the Buddha told the monks, “Now, this king Ajātaśatru will not be harmed regarding his father, the king. Today, he would have attained realization of the first fruit of the ascetic and taken his place among the four pairs and eight ranks [of noble disciples]. However, he’ll still attain the noble eightfold path, eliminate the eight cravings, and transcend the eight difficulties. Although that’s the case, he’ll still win a great fortune and attain faith without the root of [goodness]. Therefore, monks, a blameworthy person should seek the method to achieving faith without the root of [goodness]. Ajātaśatru is among my laymen who attain faith without the root of [goodness].”

Linked texts (1)

增壹阿含經 — Classical Chinese

增壹阿含經 43

Contents

The Parable of the Raft

The Fruits of the Ascetics