27 （二七）沙门果经

Thus have I heard:

At one time, the Buddha was staying in the old children's mango grove in Rājagṛha, together with a great assembly of 1,250 bhikṣus.

At that time, King Ajātaśatru, son of Vaidehī, on the full moon night of the fifteenth day, said to a queen, "Tonight is clear and bright, no different from daytime. What should we do?"

The queen said to the king, "Tonight is the full moon night of the fifteenth day, as bright as daytime. It is suitable to wash the hair and bathe, and enjoy the five desires with the court ladies."

At that time, the king also ordered the eldest prince, Udayana, saying, "Tonight is the full moon night of the fifteenth day, as bright as daytime. What should we do?"

The prince said to the king, "Tonight is the full moon night of the fifteenth day, as bright as daytime. It is suitable to assemble the four divisions of troops and discuss attacking the rebellious borderlands, and then return here to enjoy ourselves together."

At that time, the king also ordered the brave and strong general, saying, "Tonight is the full moon night of the fifteenth day, as bright as daytime. What should we do?"

The general said, "Tonight is as bright as daytime. It is suitable to assemble the four divisions of troops and inspect the world to know what is contrary and what is in accordance."

At that time, the king also ordered the brahmin Uśīra and said to him, "Tonight is the full moon night of the fifteenth day, as bright as daytime. Which śramaṇas or brahmins can enlighten my mind?"

At that time, Uśīra said, "Tonight is as bright as daytime. There is Uruvilvā Kāśyapa, who is the leader among the great assembly, with many followers and a far-reaching reputation, like the great ocean that can accommodate much. He is widely venerated. Great King! You should go to him to pay respects. If the king sees him, his mind may be enlightened."

The king also ordered Uśīra's younger brother Sunītha and said to him, "Tonight is as bright as daytime. Which śramaṇas or brahmins can enlighten my mind?"

Sunītha said, "Tonight is as bright as daytime. There is Maskarin Gośālīputra, who is the leader among the great assembly, with many followers and a far-reaching reputation, like the great ocean that can accommodate much. He is widely venerated. Great King! You should go to him to pay respects. If the king sees him, his mind may be enlightened."

The king also ordered the chief minister of works and said to him, "Tonight is as bright as daytime. Which śramaṇas or brahmins can enlighten my mind?"

The chief minister of works said, "There is Ajita Keśakambalin, who is the leader among the great assembly, with many followers and a far-reaching reputation, like the great ocean that can accommodate much. He is widely venerated. Great King! You should go to him to pay respects. If the king sees him, his mind may be enlightened."

The king also ordered the gatekeeper Kālā to him and said, "Tonight is as bright as daytime. Which śramaṇas or brahmins can enlighten my mind?"

The gatekeeper Kālā said, "There is Pūraṇa Kāśyapa, who is the leader among the great assembly, with many followers and a far-reaching reputation, like the great ocean that can accommodate much. He is widely venerated. Great King! You should go to him to pay respects. If the king sees him, his mind may be enlightened."

The king also ordered Udayin Māṇava to him and said, "Tonight is as bright as daytime. Which śramaṇas or brahmins can enlighten my mind?"

Udayin said, "There is Sañjayin Vairaṭiputra, who is the leader among the great assembly, with many followers and a far-reaching reputation, like the great ocean that can accommodate much. He is widely venerated. Great King! You should go to him to pay respects. If the king sees him, his mind may be enlightened."

The king also ordered his brother Abhaya and said, "Tonight is as bright as daytime. Which śramaṇas or brahmins can enlighten my mind?"

Brother Abhaya said, "There are Nirgranthas, who are the leaders among the great assembly, with many followers and a far-reaching reputation, like the great ocean that can accommodate much. They are widely venerated. Great King! You should go to them to pay respects. If the king sees them, his mind may be enlightened."

The king also ordered the youth Jīvaka and said, "Tonight is as bright as daytime. Which śramaṇas or brahmins can enlighten my mind?"

The youth Jīvaka said, "There is a Buddha, the World-Honored One, now in my Aṅgulimāla Garden. Great King! You should go to pay respects. If the king sees him, his mind will certainly be enlightened."

The king ordered Jīvaka, "Prepare my mount, the jeweled elephant, and five hundred other white elephants."

The elder received the order and immediately prepared the king's elephant and five hundred elephants. He then said to the king, "The carriages are ready. Please know the time."

King Ajātaśatru himself rode on the jeweled elephant, and the five hundred consorts rode on the five hundred female elephants. Each held a torch, displaying the king's majestic authority. He left Rājagṛha and wished to go to where the Buddha was. After walking a short distance, he said to Jīvaka, "You are deceiving me now, putting me in a difficult position, leading me and the great assembly to our enemies."

Jīvaka said, "Great King! I dare not deceive the king, nor dare I put the king in a difficult position, leading the king and the great assembly to our enemies. The king should just proceed forward. He will surely obtain blessings and merits."

At that time, the king proceeded a little further and said to Jīvaka, "You are deceiving me, putting me in a difficult position, wanting to lead my assembly to our enemies." This happened twice. Why is that? There is a large assembly of 1,250 people, silent and without sound. They must be plotting something.

Jīvaka again said three times, "Great King! I dare not deceive or put you in a difficult position, leading your great assembly to our enemies. The king should just proceed forward. He will surely obtain blessings and merits. Why is that? The śramaṇa's Dharma always delights in solitude and tranquility. That is why there is no sound. The king should just proceed forward. The garden and forest are already visible."

King Ajātaśatru arrived at the garden gate, dismounted from the elephant, unfastened his sword, removed his canopy, put away his five insignia of royalty, and walked into the garden gate. He asked Jīvaka, "Where is the Buddha, the World-Honored One, now?"

Jīvaka replied, "Great King! The Buddha is now on the high hall. There is a bright lamp in front. The World-Honored One is seated on the lion seat, facing south. The king should proceed a little further and he will see the World-Honored One himself."

At that time, King Ajātaśatru went to the lecture hall. He washed his feet outside and then went up to the hall. He silently looked around and gave rise to a joyful mind. He spoke, saying, "Now the śramaṇas are silent and still, with complete tranquility and contemplation. May my crown prince Udayi also accomplish tranquility and contemplation, no different from this."

At that time, the World-Honored One told King Ajātaśatru, "Because you think of your son, you spoke, saying, 'May Crown Prince Udayi also accomplish tranquility and contemplation, no different from this.' You may take a seat."

At that time, King Ajātaśatru immediately went forward, bowed his head at the Buddha's feet, sat to one side, and said to the Buddha, "I now wish to ask something. If you have the leisure, I dare to ask."

The Buddha said, "Great King! If you wish to ask, you may ask."

King Ajātaśatru said to the Buddha, "World-Honored One! Nowadays people ride elephants, horses, and chariots, practice with swords, spears, bows, arrows, weapons, and fighting techniques. Princes, strongmen, powerful men, servants, leather workers, barbers, garland makers, cartwrights, potters, bamboo workers, reed workers, all make a living through various skills and arts, enjoying themselves as they please. Parents, wives, children, slaves, and servants enjoy each other. This is how they make a living, and there are visible results. Now, what the śramaṇas practice in the present, do they attain visible results?"

The Buddha said to the king, "Have you ever gone to the śramaṇas and brāhmaṇas to ask about this meaning?"

The king said to the Buddha, "I have indeed gone to the śramaṇas and brāhmaṇas to ask about this meaning. I remember once going to Nirgrantha Jñātiputra and asking, 'Just as people ride elephants, horses, and chariots, practice military arts, and make a living in various ways, with visible results, do the śramaṇas now practicing the path attain visible results?' Nirgrantha Jñātiputra replied to me, 'O King! If you yourself do it, or instruct others to do it, to cut, chop, and harm, to cook and slice, to torment and disturb sentient beings, to cause them sorrow and crying, to kill, steal, engage in sexual misconduct, lie, jump over walls, rob, set fires, and commit evil on the roads. O King! To do such things is not evil. O King! If you were to cut all sentient beings with a sharp sword and make a pile of their flesh, filling the world, this would not be evil, nor would there be any karmic retribution. On the south bank of the Ganges, to cut sentient beings would not be evil either. On the north bank of the Ganges, to hold a great giving assembly, giving to all sentient beings, benefiting them equally, would also not have any merit or retribution.'"

The king said to the Buddha, "It is like asking about a melon and being told about a plum, or asking about a plum and being told about a melon. He was like that too. I asked if there was immediate retribution, but he told me there was no retribution of merit or demerit. I then thought to myself, 'I am a kṣatriya king, a water-sprinkled one, without the means to kill monastics or bind and expel them.' At that time, I was filled with resentment and anger, and after thinking this, I left.

He also said to the Buddha, "Once I went to Makkhali Gosala and asked, 'Just as people ride elephants, horses, and chariots, practice military arts, and make a living in various ways, with visible results, do the śramaṇas now practicing the path attain visible results?' He replied to me, 'O King! There is no giving, no receiving, no ritual offerings, no good or evil, no retribution of good or evil, no present world, no future world, no father, no mother, no gods, no transformation, no sentient beings, no śramaṇas or brāhmaṇas who practice equally in the world, no present world or future world, no personal realization and teaching others. All those who say there is, are all false.' O World-Honored One! It is like asking about a melon and being told about a plum, or asking about a plum and being told about a melon. He was like that too. I asked if there was immediate retribution, but he answered with meaningless words. I then thought to myself, 'I am a kṣatriya king, a water-sprinkled one, without the means to kill monastics or bind and expel them.' At that time, I was filled with resentment and anger, and after thinking this, I left.

He also said to the Buddha, "Once I went to Ajita Kesakambala and asked, 'Venerable One! Just as people ride elephants, horses, and chariots, practice military arts, and make a living in various ways, with visible results, do the śramaṇas now practicing the path attain visible results?' He replied to me, 'Those who accept the four great elements and take rebirth, when their life ends, the earth element returns to earth, water returns to water, fire returns to fire, and wind returns to wind, all decaying and disintegrating. The senses return to emptiness. When a person dies, their body is placed in a charnel ground on a bier. Fire burns their bones to the color of a pigeon, or they turn to ash and soil. Whether wise or foolish, when life ends, all decay and disintegrate, becoming a law of cessation.' O World-Honored One! It is like asking about a plum and being told about a melon. He was like that too. I asked if there was immediate retribution, but he answered with annihilation. I then thought to myself, 'I am a kṣatriya king, a water-sprinkled one, without the means to kill monastics or bind and expel them.' At that time, I was filled with resentment and anger, and after thinking this, I left.

He also said to the Buddha, "Once I went to Pūraṇa Kāśyapa and asked, 'Venerable One! Just as people ride elephants, horses, and chariots, practice military arts, and make a living in various ways, with visible results, do the śramaṇas now practicing the path attain visible results?' He replied to me, 'O King! There is no power, no diligence. People have no power, no skillful means. There are no causes or conditions for sentient beings to become attached. There are no causes or conditions for sentient beings to become pure. All sentient beings with life are all powerless, without self-control. There are no enemies or retribution determined by fate. Within these six births, one experiences various sufferings and pleasures.' It is like asking about a plum and being told about a melon, or asking about a melon and being told about a plum. He was like that too. I asked if there was immediate retribution, but he was already powerless to answer me. I then thought to myself, 'I am a kṣatriya king, a water-sprinkled one, without the means to kill monastics or bind and expel them.' At that time, I was filled with resentment and anger, and after thinking this, I left.

He also said to the Buddha, "Once I went to Sañjayin Vairaṭiputra and asked, 'Venerable One! Just as people ride elephants, horses, and chariots, practice military arts, and make a living in various ways, with visible results, do the śramaṇas now practicing the path attain visible results?' He replied to me, 'O King! There is immediate retribution for śramaṇas. If asked like this, the answer is like this. This is true. This is different. This is neither different nor not different. O King! There is no immediate retribution for śramaṇas. If asked like this, the answer is like this. This is true. This is different. This is neither different nor not different. O King! There is both immediate retribution and no immediate retribution for śramaṇas. If asked like this, the answer is like this. This is true. This is different. This is neither different nor not different. O King! There is neither immediate retribution nor no immediate retribution for śramaṇas. If asked like this, the answer is like this. This is true. This is different. This is neither different nor not different.' O World-Honored One! It is like asking about a plum and being told about a melon, or asking about a melon and being told about a plum. He was like that too. I asked if there was immediate retribution, but he gave me a different answer. I then thought to myself, 'I am a kṣatriya king, a water-sprinkled one, without the means to kill monastics or bind and expel them.' At that time, I was filled with resentment and anger, and after thinking this, I left.

He also said to the Buddha, "Once I went to the Nirgrantha Jñātiputra and asked, 'Venerable One! Just as people ride elephants, horses, and chariots, practice military arts, and make a living in various ways, with visible results, do the śramaṇas now practicing the path attain visible results?' He replied to me, 'O King! I am a person of omniscience and all-seeing, knowing all without exception. Whether walking, standing, sitting, lying down, or waking up, I know all without exception. Wisdom is always present before me.' O World-Honored One! It is like asking about a plum and being told about a melon, or asking about a melon and being told about a plum. He was like that too. I asked if there was immediate retribution, but he answered me with omniscience. I then thought to myself, 'I am a kṣatriya king, a water-sprinkled one, without the means to kill monastics or bind and expel them.' At that time, I was filled with resentment and anger, and after thinking this, I left.

"Therefore, World-Honored One! I have come here now to ask about this meaning. Just as people ride elephants, horses, and chariots, practice military arts, and make a living in various ways, with visible results, do the śramaṇas now practicing the path attain visible results?"

The Buddha said to King Ajātaśatru, "I will now ask you a question. Please answer as you wish. What do you think, great king? When the servants and workers in the king's household see the king bathing and washing his hair on the full moon day of the fifteenth, sitting on a high terrace enjoying himself with the palace ladies, they think, 'Oh! The results of actions are indeed like this! This King Ajātaśatru, on the full moon day of the fifteenth, bathes and washes his hair, sits on a high terrace enjoying himself with the palace ladies with the five desires. Who can know that this is the result of actions?' Later, they shave their beards and hair, put on the three Dharma robes, leave home to practice the path, and practice the equal Dharma. What do you think, great king? When you see this person coming from afar, would you still think, 'This is my servant'?"

The king said to the Buddha, "No, World-Honored One! If I see him coming, I will rise to welcome him and invite him to sit down."

The Buddha said, "Isn't this the present result of being a śramaṇa?"

The king said, "Yes, World-Honored One! This is the present result of being a śramaṇa."

"Furthermore, great king! If a guest staying in the king's realm eats the king's provisions and sees the king bathing and washing his hair on the full moon day of the fifteenth, enjoying the five desires with the palace ladies on a high terrace, he may think, 'Alas! Is this the result of his actions? Who can know that this is the result of his actions?' Later, he shaves his beard and hair, dons the three Dharma robes, leaves home to cultivate the path, and practices the equal Dharma. What do you think, great king? If the king sees this person coming from afar, would he still think, 'This is my guest who eats my provisions'?"

The king said, "No. If I see him coming from afar, I will rise to greet him, pay respect, ask about his well-being, and invite him to sit down."

"What do you think, great king! Is this not the present result of the monk's practice?"

The king said, "Yes, it is the present result of the monk's practice."

"Furthermore, great king! When the Tathāgata, Arhat, Perfectly Enlightened One appears in the world, those who enter my Dharma attain the three insights, destroy all darkness, and give rise to great wisdom and illumination, namely the knowledge and realization of the exhaustion of taints. Why is this? It is because of diligent effort, single-minded mindfulness without forgetfulness, delighting in solitude and tranquility, and being undistracted. What do you think, great king! Is this not the present result of the monk's practice?"

The king replied, "Yes, World-Honored One! It truly is the present result of the monk's practice."

At that time, King Ajātaśatru immediately rose from his seat, bowed his head at the Buddha's feet, and said to the Buddha, "I only wish that the World-Honored One would accept my repentance. I was deluded, foolish, ignorant, and unperceptive. My father, King Bimbisāra of Magadha, ruled righteously without partiality or injustice. Yet I, deluded by the five desires, actually harmed my father, the king. I only wish that the World-Honored One would accept my repentance with compassion and kindness."

The Buddha told the king, "You are ignorant and unperceptive. You should only repent yourself. You were deluded by the five desires and harmed your father, the king. Now, in the wise and holy Dharma, you are able to repent. This is beneficial to yourself. I have compassion for you and accept your repentance."

At that time, King Ajātaśatru bowed at the World-Honored One's feet and sat to one side. The Buddha taught him the Dharma, showing, teaching, benefiting, and delighting him. Having heard the Buddha's teachings, the king said to the Buddha, "I now take refuge in the Buddha, the Dharma, and the Sangha. Please allow me to be an upāsaka in the true Dharma. From now on, for as long as I live, I will not kill, steal, engage in sexual misconduct, deceive, or drink alcohol. I only wish that the World-Honored One and the great assembly would accept my invitation tomorrow."

At that time, the World-Honored One silently accepted. When the king saw that the Buddha silently accepted the invitation, he immediately rose, bowed to the Buddha, circumambulated him three times, and returned.

Not long after he left, the Buddha told the bhikṣus, "The fault of King Ajātaśatru has been reduced and he has removed his heavy guilt. If King Ajātaśatru had not killed his father, he would have attained the purity of the Dharma-eye right here on this seat; but now King Ajātaśatru repents and his fault has been reduced, he has removed his heavy guilt."

At that time, King Ajātaśatru, on the way, told the youth Jīvaka, "Excellent! Excellent! You have greatly benefited me now. You first praised and explained the Tathāgata's instructions and guidance, and then led me to where the World-Honored One was. I have received his enlightenment and deeply recognize your kindness, which I will never forget."

At that time, the king returned to the palace and prepared various delicacies and foods. The next day, when the time came, he said, "The sages know the time."

At that time, the World-Honored One put on his robe, took his alms bowl, and together with the assembly of disciples, numbering one thousand two hundred and fifty, went to the king's palace, took his seat, and sat down. At that time, the king personally served and offered food to the Buddha and the Sangha. After the meal was finished, the bowls were put away, and the water for washing was served. He bowed at the feet of the World-Honored One and said, "I now repent again and again. I was deluded, foolish, ignorant, and did not recognize that my father, King Bimbisāra of Magadha, ruled righteously without partiality or injustice. Yet I was blinded by the five desires and actually harmed my father, the king. I only pray that the World-Honored One will add compassion and mercy and accept my repentance."

The Buddha told the king, "You were ignorant and deluded by the five desires, and you harmed your father, the king. Now, in the Dharma of the sages, you are able to repent. This is beneficial to yourself. I now have compassion for you and accept your repentance."

At that time, the king bowed at the Buddha's feet, took a small seat, and sat in front of the Buddha. The Buddha taught him the Dharma, showing, teaching, benefiting, and delighting him. Having heard the Buddha's teachings, the king again said to the Buddha, "I now take refuge in the Buddha, the Dharma, and the Sangha for the third time. I only pray that you allow me to be an upāsaka in the true Dharma. From now on, for as long as I live, I will not kill, steal, engage in sexual misconduct, deceive, or drink alcohol."

At that time, the World-Honored One taught the Dharma to King Ajātaśatru, showing, teaching, benefiting, and delighting him. Having finished, he rose from his seat and departed.

At that time, King Ajātaśatru and the youth Jīvaka heard what the Buddha said, and they joyfully received and practiced it.