4 （四）阇尼沙经

Thus have I heard:

At one time, the Buddha was staying at the Naṭabhaṭa residence, together with a great assembly of 1,250 bhikṣus.

At that time, Venerable Ānanda was sitting in a quiet room, silently reflecting to himself: "How wonderful! How extraordinary! The Tathāgata's bestowal of predictions brings much benefit. When the great minister Gaggarā passed away, the Tathāgata predicted that he would sever the five lower fetters, attain parinirvāṇa in the heavens, and not return to this world. The second, Kālinga, the third, Vibhanga, the fourth, Gālava, the fifth, Śālavā, the sixth, Vāyali, the seventh, Vāṭali, the eighth, Sauvāṭali, the ninth, Tārīṣa, the tenth, Sauvārīṣa, the eleventh, Yaśodhara, the twelfth, Yaśodhara-vāṭali, and the other great ministers who passed away, the Buddha also predicted that they would sever the five lower fetters, attain parinirvāṇa in the heavens, and not be reborn in this world. There were also fifty others who passed away, and the Buddha also predicted that they would sever the three fetters, weaken lust, anger, and delusion, attain the state of once-returner, and after one more return to this world, completely end suffering. There were also five hundred who passed away, and the Buddha also predicted that they would sever the three fetters, attain the state of stream-enterer, not fall into the evil destinies, and after seven more rebirths at most, definitely end suffering. There were Buddha's disciples who passed away in various places, and the Buddha predicted where they were reborn. In the countries of Aṅga, Magadha, Kāśi, Kosala, Vṛji, Malla, Caityaka, Vaṅga, Kuru, Pañcāla, Aśmaka, Avanti, Vaṅga, Suvaṇṇabhūmi, Gandhāra, and Kamboja, those who passed away in these sixteen great countries, the Buddha predicted their rebirths. The people of Magadha were all of royal lineage and were appointed by the king. Those who passed away, the Buddha did not predict their rebirths."

At that time, Ānanda rose from his quiet room and went to where the World-Honored One was. He bowed his head at the Buddha's feet, sat to one side, and said to the Buddha: "I was just sitting in a quiet room, reflecting to myself: 'How wonderful! How extraordinary! The Buddha's bestowal of predictions brings much benefit. Those who pass away in the sixteen great countries, the Buddha predicts their rebirths. Only the people of Magadha, who are appointed by the king, when they pass away, do not receive predictions. I only wish that the World-Honored One would predict for them! I only wish that the World-Honored One would predict for them! It would benefit all, bringing peace to gods and humans. Also, the Buddha attained enlightenment in the country of Magadha. When the people there pass away, he does not give them predictions. I only wish that the World-Honored One would predict for them! I only wish that the World-Honored One would predict for them! Also, King Bimbisāra of Magadha is a lay devotee who has deep faith in the Buddha and has made many offerings. After his passing, many people have come to believe and make offerings to the Three Jewels. Yet the Tathāgata does not give him a prediction. I only wish that the World-Honored One would give him a prediction! It would benefit beings, bringing peace to gods and humans.'" At that time, Ānanda, on behalf of the people of Magadha, requested the World-Honored One. He then rose from his seat, bowed to the Buddha, and left.

At that time, the World-Honored One put on his robe, took his alms bowl, entered the city of Rājagṛha to beg for food, and then went to the great forest, sat under a tree, and contemplated the rebirth of the people of Magadha after their passing. Not far from the Buddha, a ghost self-proclaimed its name and said to the World-Honored One: "I am Jālinīprabha! I am Jālinīprabha!"

The Buddha said: "For what reason do you call yourself Jālinīprabha? By what means do you call yourself one who has seen the path of the stream-enterer?"

Jālinīprabha said: "It is not elsewhere. I was a human king, and in the Tathāgata's Dharma, I was an upāsaka. I single-mindedly contemplated the Buddha and took my final breath. Therefore, I was reborn as the crown prince of Vaiśravaṇa. Ever since then, I have always illuminated all dharmas, attained the stream-enterer, not fallen into evil paths, and for seven lives, I have always been named Jālinīprabha."

At that time, the World-Honored One, having stayed in the great forest as he pleased, went to the place of the nāḍa-ghantā, took his seat, and told a bhikṣu: "You go and call Ānanda in my name."

He replied, "Yes!" and then, following the Buddha's instruction, went to call Ānanda.

Ānanda soon came to where the World-Honored One was, bowed his head at the Buddha's feet, stood to one side, and said to the Buddha, "Now, looking at the Tathāgata's complexion, it is more radiant than usual, and the faculties are tranquil and focused. What kind of contemplation are you dwelling in that your countenance is so?"

At that time, the World-Honored One told Ānanda, "Just now, because of the people of Magadha coming to me and requesting a prediction before leaving, I then put on my robe, took my alms bowl, entered the city of Rājagṛha to beg for food, and after finishing begging for food, went to the great forest and sat under a tree, contemplating where the people of Magadha would be reborn after death. At that time, not far from me, a ghost self-proclaimed its own name and said to me, 'I am Jālinīprabha! I am Jālinīprabha!' Ānanda, have you ever heard the name Jālinīprabha before?"

Ānanda said to the Buddha, "I have never heard of it before. Now hearing its name, I am even afraid and my hair stands on end. World-Honored One! This ghost must have great power and virtue, so it is called Jālinīprabha."

The Buddha said, "I asked him before, 'Because of what Dharma do you call yourself a seer of the path?' Jālinīprabha said, 'I do not rely on anything else, nor on any other Dharma. I was once a king of men, a disciple of the World-Honored One, a lay devotee with deep faith, who single-mindedly thought of the Buddha before passing away. I became a son of Vaiśravaṇa, attained the stream-enterer stage, did not fall into evil destinies, and after seven rebirths, ended suffering. Among the seven names, I was always called Jālinīprabha. Once, the World-Honored One was sitting under a tree in the great forest. At that time, I was riding a heavenly thousand-spoked jeweled chariot for some minor reason, intending to go to Vaiśravaṇa. From afar, I saw the World-Honored One sitting under a tree, with a dignified appearance and tranquil faculties, like a deep pool of clear and still water. Seeing this, I thought, 'I should now go and ask the World-Honored One where the people of Magadha will be reborn after death.' Also, once, Vaiśravaṇa spoke a verse in the assembly:

We do not remember the past events by ourselves
but now encountering the World-Honored One, our lifespans have increased.

Also, once, the gods of Trāyastriṃśa gathered in one place for some minor reason. At that time, the Four Heavenly Kings each sat in their positions, with Dhṛtarāṣṭra sitting in the east facing west, in front of Śakra; Virūḍhaka sitting in the south facing north, in front of Śakra; Virūpākṣa sitting in the west facing east, in front of Śakra; Vaiśravaṇa sitting in the north facing south, in front of Śakra. At that time, the Four Heavenly Kings all sat first, and then I sat. There were also other great gods who had previously practiced holy life under the Buddha, and after passing away here, were reborn in the Trāyastriṃśa Heaven, increasing the number of gods and reducing the number of asuras. The gods of Trāyastriṃśa were all overjoyed and said, 'The number of gods has increased, and the number of asuras has decreased.' At that time, Śakra, knowing that the gods of Trāyastriṃśa had joyful minds, spoke a verse:

The gods of Trāyastriṃśa enjoy themselves with Śakra, paying homage
to the Tathāgata, the supreme Dharma of the Dharma. The
gods enjoy the blessings of longevity, appearance, fame, happiness, and
majesty. Having practiced holy life under the Buddha, they are
reborn here. There are also other gods, their light and
color very majestic, the disciples of the Buddha's wisdom, born
here even more distinguished. Trāyastriṃśa and Yāma, contemplating this self-enjoyment
pay homage to the Tathāgata, the supreme Dharma of the Dharma.

The god Śakra said, 'The gods of Trāyastriṃśa gather in the Dharma hall to discuss, contemplate, observe, and measure, giving instructions. Then they order the Four Heavenly Kings, who, having received the order, each sit in their positions. Not long after sitting, there is a great strange light illuminating the four directions. At that time, the gods of Trāyastriṃśa, seeing this strange light, are all greatly startled, wondering what strange thing this light will bring. The other great gods with majesty are also startled, wondering what strange thing this light will bring. Then the great Brahmā king transforms himself into a youth with a five-peaked topknot, standing in the sky above the assembly of gods, with an upright appearance surpassing the others, his body purple-golden in color, outshining the light of the gods. At that time, the gods of Trāyastriṃśa do not rise to welcome him, do not pay respect, and do not invite him to sit. Then the Brahmā youth goes to the seat he is destined for, and the seat gives rise to joy, like when a kṣatriya water-sprinkled head-anointed king ascends the throne, leaping with joy. Not long after sitting, he again transforms his body, taking on the appearance of a youth with a five-peaked topknot, sitting in the sky above the great assembly. It is like a strong man sitting on a comfortable seat, upright and unmoving, speaking a verse:

The Tamer, the Unsurpassed Honored One, teaches the world to be born in the
place of illumination. The Great Illuminator expounds the illuminating Dharma, with pure conduct and
no equal, causing pure beings to be born in the pure and wondrous heavens.

At that time, the Brahmā youth, having spoken this verse, said to the gods of Trāyastriṃśa, 'There are five kinds of pure sounds that are called Brahmā sounds. What are the five? First, the sound is upright; second, the sound is harmonious; third, the sound is clear and penetrating; fourth, the sound is deep and full; fifth, it is heard far and wide. Possessing these five is called a Brahmā sound. I will now explain further, listen well! The disciples of the Tathāgata, the lay followers of Magadha, some attain non-return, some attain once-return, some attain stream-entry, some are born in the Heaven of the Devas Who Delight in Creating, some are born in the Heaven of the Devas Who Delight in Others' Creations, the Heaven of the Tuṣita Devas, the Heaven of the Yāma Devas, the Heaven of the Trāyastriṃśa Devas, the Four Heavenly Kings, some are born as kṣatriyas, brāhmaṇas, householders, and great families, with the five desires naturally provided.' At that time, the Brahmā youth spoke in verse:

The lay followers of Magadha, all those who have passed away
eighty-four thousand in number, I have heard, have attained the path
Accomplishing the stream-enterer, they will not fall into evil destinies, all
riding the even and correct path, attaining the path, able to
save and deliver. These groups of beings, supported by merit and
virtue, with wisdom, abandoning affection and love, with a sense of
shame and conscience, free from deceit and falsehood. Among those heavenly
beings, the Brahmā youth prophesied thus; saying they have attained the
stream-enterer, all the gods rejoice.

"At that time, King Vaiśravaṇa, having heard this verse, joyfully said, 'The Tathāgata has appeared in the world, speaking the true Dharma. It is wonderful! It is extraordinary! It is unprecedented! I did not know that the Tathāgata had appeared in the world, speaking such a Dharma. In the future, there will be Buddhas who will speak such a Dharma, able to cause the gods of Trāyastriṃśa to give rise to a joyful mind.'"

"At that time, the Brahmā youth said to King Vaiśravaṇa, 'Why do you say this? The Tathāgata has appeared in the world, speaking such a Dharma. It is wonderful! It is extraordinary! It is unprecedented! The Tathāgata, with skillful means, speaks of good and bad, fully speaking the Dharma without attaining anything, speaking of the pure Dharma of emptiness and attaining something. This Dharma is subtle, like the best of milk.'"

"At that time, the Brahmā youth again said to the gods of Trāyastriṃśa, 'You should listen attentively and contemplate well, I will further explain for you. The Tathāgata, the Arhat, is well able to distinguish and explain the four foundations of mindfulness. What are the four? First, observing one's own body internally, diligently and tirelessly, with single-minded mindfulness, eliminating worldly greed and sorrow. Observing the external body, diligently and tirelessly, with single-minded mindfulness, eliminating worldly greed and sorrow. Observing feelings, mind, and dharmas, also like this, diligently and tirelessly, with single-minded mindfulness, eliminating worldly greed and sorrow. Having observed one's own body internally, one generates knowledge of others' bodies; having observed one's own feelings internally, one generates knowledge of others' feelings; having observed one's own mind internally, one generates knowledge of others' minds; having observed one's own dharmas internally, one generates knowledge of others' dharmas. This is the Tathāgata's well-distinguishing and explaining the four foundations of mindfulness. Furthermore, gods! You should listen well! I will further explain, the Tathāgata is well able to distinguish and explain the seven factors of enlightenment. What are the seven? Right view, right intention, right speech, right action, right livelihood, right effort, and right mindfulness. This is the Tathāgata's well-distinguishing and explaining the seven factors of enlightenment. Furthermore, gods! The Tathāgata is well able to distinguish and explain the four bases of supernormal power. What are the four? First, the base of supernormal power of concentration through desire and the accomplishment of its practice. Second, the base of supernormal power of concentration through effort and the accomplishment of its practice. Third, the base of supernormal power of concentration through mind and the accomplishment of its practice. Fourth, the base of supernormal power of concentration through investigation and the accomplishment of its practice. This is the Tathāgata's well-distinguishing and explaining the four bases of supernormal power.'"

"He further told the gods, 'Past śramaṇas and brāhmaṇas, with countless skillful means, manifested immeasurable supernormal powers, all arising from the four bases of supernormal power; future śramaṇas and brāhmaṇas, with countless skillful means, manifesting immeasurable supernormal powers, will also arise from these four bases of supernormal power; as for the present śramaṇas and brāhmaṇas, with countless skillful means, manifesting immeasurable supernormal powers, they also arise from these four bases of supernormal power.' At that time, the Brahmā youth transformed himself into thirty-three forms, sitting together with the thirty-three gods, and said to them, 'Do you now see my supernatural powers?' They replied, 'Yes, we have seen them.' The Brahmā youth said, 'I am also able to transform in countless ways because I cultivate the four bases of supernormal power.'"

"At that time, the thirty-three gods each thought, 'Now the Brahmā youth alone sits in my seat and speaks these words, and when one of his transformed bodies speaks, the other transformed bodies also speak; when one transformed body is silent, the other transformed bodies are also silent.' At that time, the Brahmā youth withdrew his supernatural power, sat in the seat of Śakra, and said to the gods of Trāyastriṃśa, 'I will now explain, you should listen well! The Tathāgata, the Arhat, himself by his own power opens three paths and attains perfect enlightenment. What are the three? There are sentient beings who are close to greed and desire, practicing unwholesome actions. Later, they associate with good friends, hear the Dharma, and accomplish the Dharma. Thus, they abandon desire and unwholesome practices, attain a joyful mind, and are peacefully happy. And within that happiness, they further generate great joy; it is like a person abandoning coarse food and eating a hundred-flavored meal, being satisfied and seeking something better. The practitioner is like this, abandoning unwholesome dharmas, attaining joyful happiness, and further generating great joy within that happiness. This is the Tathāgata opening the first path by his own power and attaining perfect enlightenment. There are also sentient beings who are mostly angry and do not abandon unwholesome bodily, verbal, and mental actions. Later, they encounter good friends, hear the Dharma, and accomplish the Dharma. They abandon unwholesome bodily, verbal, and mental actions, generate a joyful mind, and are peacefully happy. And within that happiness, they further generate great joy; it is like a person abandoning coarse food and eating a hundred-flavored meal, being satisfied and seeking something better. The practitioner is like this, abandoning unwholesome dharmas, attaining joyful happiness, and further generating great joy within that happiness. This is the Tathāgata opening the second path. There are also sentient beings who are ignorant and unwise, not recognizing good and evil, and unable to truly know suffering, its origin, its cessation, and the path. Later, they encounter good friends, hear the Dharma, and accomplish the Dharma. They recognize good and evil, and truly know suffering, its origin, its cessation, and the path. They abandon unwholesome practices, generate a joyful mind, and are peacefully happy. And within that happiness, they further generate great joy; it is like a person abandoning coarse food and eating a hundred-flavored meal, being satisfied and seeking something better. The practitioner is like this, abandoning unwholesome dharmas, attaining joyful happiness, and further generating great joy within that happiness. This is the Tathāgata opening the third path.'"

"At that time, the Brahmā youth expounded this true Dharma in the Trāyastriṃśa Heaven. The Heavenly King Vaiśravaṇa also expounded this true Dharma for his retinue. The god Jālinīprabha also expounded this true Dharma before the Buddha. The World-Honored One also expounded this true Dharma for Ānanda. Ānanda also expounded this true Dharma for bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās."

At that time, Ānanda, having heard the Buddha's teaching, joyfully received and upheld it.