43.7 （七）无根信

Thus have I heard:

Once, the Buddha was staying in the Jivaka Mango Grove in Rajagriha, together with a group of 1,250 disciples, all of whom were arhats, their defilements exhausted, their six supernormal powers clear and penetrating, except for one person, the bhiksu Ānanda.

At that time, King Ajatasatru, on the fifteenth day of the seventh month, when the stars appeared at midnight, told Queen Candraprabha, "Today is the full moon, the night is very clear. What should we do?"

The queen replied, "Today is the day of the precepts. We should have music and entertainment, enjoy the five desires."

When the king heard this, he was not pleased. He then told Prince Udayana, "Tonight is very clear. What should we do?"

Prince Udayana said to the king, "Now that it is midnight and very clear, we should assemble the four divisions of troops and attack those foreign enemies who have not submitted."

When King Ajātaśatru heard this, he was also not pleased. He then said to Prince Abhaya, "Now that it is a very clear night, what should we do?"

Prince Abhaya replied, "Now Nirgrantha Jñātiputra is skilled in various calculations and knows astronomy and geography. He is revered by the people. We can go to him and ask about this doubt. He will surely explain the most wonderful principles to you, without any hesitation."

When the king heard this, he was also not pleased. He then said to the minister Sunītha, "Now that it is a very clear night, what should we do?"

Sunītha said to the king, "Now that it is the middle of the night and very clear, but Ājīvaka is not far away and is very knowledgeable. I only wish that the great king would go and ask him what is appropriate."

When the king heard this, he was also not pleased. He then said to the brahmin Vāśa, "Now that it is the middle of the night and very clear, what should we do?"

The brahmin replied, "Now that it is the fifteenth day and very clear, but there is a Jaina near who is not far away. I only wish that the great king would go and ask him for the meaning."

When the king heard this, he was also not pleased. He then said to the brahmin Māṭhara, "Now that it is the middle of the night and very clear, what should we do?"

The brahmin replied, "Great King, you should know that the Nirgrantha Jñātiputra is not far away. I only wish that the great king would go and ask him about the matter."

When the king heard this, he was also not pleased. He then said to the general Soma, "Now that it is the middle of the night and very clear, what should we do?"

Soma replied, "The astrologer Pilindavatsa is not far away. He is well-versed in calculations. We can go and ask him about the meaning."

When the king heard these words, he was also not pleased. He then said to the prime minister Jyotiska, "Now that it is the fifteenth day and very clear, what should we do?"

Jyotiska said to the king, "There is a Nirgrantha who has studied all the scriptures and is the foremost among teachers. I only wish that the great king would go and ask him about the meaning."

When the king heard these words, he was not pleased. He further thought, "These people are foolish and deluded, unable to distinguish true from false, and have no skillful means."

At that time, Prince Jivaka was on the king's left side. The king looked at Jivaka and said, "Now at midnight it is extremely clear. What should be done?"

At that time, Jivaka immediately knelt before the king and said, "Now the Tathāgata is not far away, staying in the Poor Grove with 1,250 disciples. I only wish that the great king would go and ask him about the meaning. That Tathāgata is illuminating and radiant, without any doubts or hindrances. He knows the affairs of the three times and is well-versed in all of them. He will surely explain the matter to the king, and the king's doubts will suddenly be awakened."

At that time, King Ajātaśatru, having heard Jivaka's words, was overjoyed and a good mind arose in him. He immediately praised Jivaka, saying, "Excellent! Excellent! Prince! You have spoken well. The reason is that my body and mind are extremely burning now, and I have also killed my father for no reason. I have always thought at night, 'Who can awaken my mind?' Now what Jivaka has just said is exactly in line with my intention. It is wonderful! It is extraordinary! Hearing the sound of the Tathāgata, I am suddenly greatly awakened."

At that time, the king spoke this verse to Jivaka:

Today is extremely clear, but my mind cannot be awakened
You all should speak up and ask who the meaning
should be asked of. The non-Buddhist Ājīvikas, Nirgranthas, and Brahma's
disciples - these cannot be relied upon, they cannot provide
any benefit. Today is extremely clear, the full moon is
flawless. Now I ask Jivaka, who should the meaning be asked of?

At that time, Jivaka again replied to the king in verse:

Hearing his gentle voice, I was freed from the makaras. I only wish
to go to the Buddha now, to dwell forever in the realm of fearlessness.

At that time, the king again replied in verse:

The deeds I have done in the past have been of no benefit
to the Buddha. I harmed that true son of the Buddha, named Bimbisāra
Now I am extremely ashamed and have no face to see the World-Honored
One. How can you now speak so that I may go and see him?

At that time, Jīvaka again replied to the king in verse:

The Buddhas have no partiality, all afflictions are forever eliminated, with an equal
mind without duality - this is the meaning of the Buddha's teachings. Even
if one were to anoint one's right hand with sandalwood incense and cut
off one's left hand with a knife, one's mind would not increase or
decrease. Just as one would cherish one's own son, with no second thought
one should hold the mind towards Devadatta, with no difference between enemies and
friends. I only wish that the great king would bend and go to
pay homage to the Tathāgata's countenance. He will cut off your doubts and
should not linger any longer.

At that time, King Ajātaśatru told Prince Jīvaka, "You should quickly prepare five hundred tusked elephants, five hundred she-elephants, and light five hundred lamps."

Jīvaka replied, "Yes, Your Majesty!" At that time, Prince Jīvaka immediately prepared a thousand elephants and lit five hundred lamps, and said to the king, "The preparations are complete. The king may know the time."

At that time, King Ajātaśatru, together with his retinue, went to the grove. On the way, he suddenly became fearful and his hair stood on end. He turned back and said to Prince Jīvaka, "Am I not being deceived by you now? Are you not going to hand me over to my enemies?"

Jīvaka said to the king, "It is not so. I only wish that the great king would advance a little further. The Tathāgata is not far from here."

At that time, King Ajātaśatru was still fearful in his mind. He again said to Jīvaka, "Are you not deceiving me? I have heard that the Tathāgata has 1,250 disciples. Why do I not hear their voices now?"

Jīvaka replied, "The Tathāgata's disciples are always in samādhi, without any disordered thoughts. I only wish that the great king would advance a little further."

King Ajātaśatru then got off his carriage and walked to the entrance of the lecture hall. He stood there silently, observing the assembly of sages. He then turned to Jīvaka and said, "Where is the Tathāgata now?" At that time, the entire assembly of sages all entered the Flaming Light Samādhi, illuminating the lecture hall, reaching everywhere.

At that time, Jīvaka immediately knelt down and pointed to the Tathāgata with his right hand, saying, "This is the Tathāgata, right in the center, like the sun breaking through the clouds."

At that time, King Ajātaśatru said to Jīvaka, "How wonderful! How extraordinary! The minds of this assembly of sages are so concentrated. What is the cause of this light?"

Jīvaka said to the king, "It is because of the power of samādhi that light is emitted."

The king said again, "As I observe the assembly of sages today, they are extremely tranquil, causing my Prince Udayana to also be tranquil and without activity." At that time, King Ajātaśatru joined his palms and said, "I only wish that the World-Honored One will observe and see me."

The World-Honored One said, "Welcome, great king!" Hearing the Tathāgata's voice, the king was extremely joyful. The Tathāgata then saw and addressed the king by name.

At that time, King Ajātaśatru immediately went to where the Buddha was, prostrated with his five limbs touching the ground, placed his two hands on the Tathāgata's feet, and said, "I only wish that the World-Honored One will see and have compassion, accept my repentance. The father king was innocent, yet I took his life. I only wish to repent and not commit it again in the future, to reform and improve."

The World-Honored One said, "Now is the right time. Repent in time, lest there be loss. When a person in the world has faults and can repent, this is called a superior person. In my Dharma, this is extremely vast. It is appropriate to repent." At that time, the king bowed at the Tathāgata's feet and sat to one side.

At that time, the king said to the Buddha, "I wish to ask something. If the Tathāgata allows it, I dare to ask."

The Buddha told the king, "If you have doubts or difficulties, ask them now."

The king said to the Buddha, "Can one create merit in this present life and receive its rewards in this present life?"

The Buddha told the king, "Have you ever asked anyone about this meaning in the past?"

The king said to the Buddha, "I have asked others about this meaning before. I once asked Nirgrantha Jnatiputra, 'How is it, Nirgrantha Jnatiputra! Can one create merit in this present life and receive its rewards in this present life?' Nirgrantha Jnatiputra replied to me, 'There is no merit, no giving, no good or bad rewards in this world or the next. There are no accomplished arhats in the world.' When I asked about the rewards of receiving fruits, he replied, 'No.' It is like asking about melons and being told about wood. This Jnatiputra is also like this. At that time, I thought, 'This brahman does not understand the meaning. The meaning asked by the noble king is answered by this person with other matters.' World-Honored One! I wanted to cut off his head, but I did not accept his words and immediately dismissed him.

Then I went to Ajivikas and asked about this meaning. Ajivikas replied to me, 'If one kills sentient beings on the left bank of the Ganges, one commits immeasurable crimes, but there is no sin, and no evil karmic retribution.' At that time, World-Honored One! I again thought, 'I am now asking about the meaning of receiving rewards in this present life, but this person uses killing to answer me. It is like asking about pears and being told about wood.' I then left.

I went to the place of the Jains and asked about this meaning. They replied to me, 'If one creates merits on the right bank of the Ganges, it is immeasurable, but there is no good karmic retribution in it.' At that time, I again thought, 'The meaning I am asking about is not answered at all.' I then left.

I went to the place of the Nirgranthas and asked about this meaning. They replied, 'Only one person appears in the world, one person dies, and one person goes back and forth to experience suffering and happiness.' At that time, I again thought, 'The present life retribution I am asking about is answered with birth and death.' I then left.

I went to ask the former Vairatiyas about this meaning. They replied to me, 'The past has ceased and will not arise again; the future has not yet come and does not exist; the present does not abide, and what abides is subject to change.' At that time, I again thought, 'The present life retribution I am asking about is answered with the characteristics of the three time periods. This is not the right principle.' I then left.

I went to the Nirgranthas and asked about this meaning: 'How is it, Nirgranthas! Is there any present life merit that can be experienced in the present life?' They replied to me, 'There is no cause or condition for sentient beings' bondage; there is also no cause or condition for sentient beings' attachment and bondage; there is no cause or condition for sentient beings' purity.' At that time, I again thought, 'These Brahmins are foolish and deluded, not distinguishing the true. They are like the blind without eyes. The meaning I asked about is not answered at all, like playing with the wheel-turning sage king's seed.' I then left.

At that time, the World-Honored One said, "Great King! I now ask you about the meaning, please answer as you wish. Great King! Is there a wine steward, cook, or steward who rewards and protects the left and right attendants?"

The king said to the Buddha, "Yes, there is."

"If those attendants work for a long time, will you also reward them?"

The king said to the Buddha, "I will reward them according to their work, so that there will be no resentment."

The Buddha said to the king, "With this method, one knows that making merit in this life will receive its reward in this life. How is it, great king! Since you are in a high position, caring for the people with courtesy, will you also reward them?"

The king said to the Buddha, "Yes, World-Honored One! Eating together is equally sweet, and life is not hated."

The Buddha said to the king, "With this method, one knows that in the past, one was born in an extremely humble place, gradually accumulating merit, and now enjoying happiness with the king. For this reason, making merit in this life will receive its reward in this life."

The Buddha said to the king, "Those who have worked for years come to the king and say, 'Our merit has been established, and we are friends with the king. We wish to ask for what we desire from the king.' Would the king grant it to them or not?"

The king said to the Buddha, "I would not go against their wishes."

The Buddha said to the king, "Those who have worked for you wish to resign from the king, shave their heads and beards, wear the three Dharma robes, leave home to study the path, and cultivate holy life. Would the king allow it or not?"

The king said to the Buddha, "Yes, I allow it."

The Buddha said to the king, "If the king sees them shaving their heads and beards, leaving home to study the path, and being by my side, what would the king do?"

The king said to the Buddha, "I would serve and make offerings, paying homage according to the time."

The Buddha said to the king, "By this method, know that making merit in the present life receives its reward in the present life. If there are those who are diligent and uphold the precepts completely, without any transgression; what would the king do to them?"

The king said to the Buddha, "I would provide them with clothing, food and drink, bedding, bedding, and medicine for illness and weakness for the rest of their lives, not letting them be lacking."

The Buddha said to the king, "By this method, know that making merit in this life receives its reward in this life. If there are those who have already become monks, exhausted their defilements, attained purity, liberated their minds and wisdom, realized it themselves, and roam freely, their births and deaths are exhausted, their holy life are established, their tasks are accomplished, and they will not be reborn again, knowing it as it is. What would the king do to them?"

The king said to the Buddha, "I would serve and provide them with clothing, food and drink, bedding, bedding, and medicine for illness and weakness for the rest of my life, not letting them be lacking."

The Buddha said to the king, "By this method, know that making merit in this life receives its reward in this life. If there are those who exhaust their life span and attain parinirvāṇa in the realm of nirvāṇa without remainder, what would the king do to them?"

The king said to the Buddha, "I will build great divine temples at the four crossroads, and also make offerings of incense and flowers, hang banners, flags, and canopies, and serve and pay respect to them. Because they are heavenly bodies, not human bodies."

The Buddha said to the king, "By this method, know that making merit in this life receives its reward in this life."

The king said to the Buddha, "I now understand this parable. From now on, I will believe and accept its meaning. I only wish that the World-Honored One would accept me as a disciple! I take refuge in the Buddha, the Dharma, and the Sangha. I now repent, like a fool, like one deluded, that I took the life of my father king without fault. I now take refuge in my body and life. I only wish that the World-Honored One would remove my offenses and expound the wonderful Dharma, so that I may be without activity for a long time. As I know the retribution for my own offenses, there is no good basis."

The Buddha said to the king, "There are two kinds of people in the world who die without guilt and are reborn in heaven in the time it takes to bend and stretch an arm. Who are the two? One is who does not create the basis for wrongdoing but cultivates goodness. The other is who, having committed wrongdoing, reforms what they have done. These are the two who die and are reborn in heaven, without obstruction."

At that time, the World-Honored One spoke this verse:

If a person commits extremely evil deeds, but repents and turns away from them, reducing them to
a small fraction, and repents daily without ceasing, the roots of their sins will be forever eradicated.

"Therefore, great king! You should govern with the Dharma, not with unrighteousness. Governing with the Dharma, when the body perishes and life ends, one is reborn in a good place, in heaven. When one's life ends there, one's fame spreads far and wide, heard in the four directions, and later people will commonly say: 'In the past, there was a king who governed righteously, without crookedness.' People will praise and transmit this. Wherever that person is reborn, their lifespan will be extended, without premature death. Therefore, great king! You should give rise to a joyful mind towards the Three Jewels, the Buddha, the Dharma, and the Sangha. Thus, great king! You should train in this way."

At that time, King Ajatasatru immediately rose from his seat, bowed his head to the Buddha's feet, and then withdrew. Not long after the king left, the Buddha told the bhikṣus: "If King Ajātaśatru had not killed his father, he would have attained the first fruit of the śramaṇa path today, and would have been among the four pairs and eight groups. He would have also attained the eightfold noble path, eliminated the eight kinds of love, and transcended the eight difficulties. Although it is so, he still has great fortune in obtaining rootless faith. Therefore, bhikṣus! For those who have committed offenses, they should seek means to attain rootless faith. Among my upāsakas, the one who has attained rootless faith is none other than Ajātaśatru."

At that time, the bhikṣus heard what the Buddha said, and joyfully received and practiced it.